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Full text of "Messenger (1985)"

Digitized by the Internet Archive 

in 2011 with funding from 

LYRASIS members and Sloan Foundation 



http://www.archive.org/details/messenger1985134112thom 



messenger 



CHURCH OF THE BRETHREN 



JANUARY 1985 






%^^% 




ELAINE 
SOLLENBERGER: 

The woman 

who chairs 

the General Board 



mM^nt 



10 
13 

16 

18 

20 

26 



Women as Heroes. Can a woman inspire a man to change his 
life? Six Brethren men tell how it happened to them. 

Elaine Solienberger Quietly Takes Charge, who is Elaine 

Sollenberger? Michael Klahre introduces the new General Board 
chairwoman. 

When Children Ask About War. Adults don't have all the 

answers. So what can they tell their children about war? Judith Myers- 
Walls and Kathleen Fry-Miller offer suggestions. 

Hope Rises from the Land. From the urban ghettos of the 
United States to the plantations of the Philippines, millions are crying 
out for justice on the land. Story by 1. W. Moomaw. 

Designing for Pastoral Competence, while we expect 

competence, we have ingeniously designed the pastoral role for 
mediocrity. Tom Deal suggests ways to get around it. 

Guess What I Gave for Christmas! The van Dyks celebrate 

Christmas by giving gifts to Christ. After all, it's his birthday, isn't it? 
Story by Karen S. Carter. 

In Touch profiles Vera Hackman of Elizabethtown, Pa., by Kathleen Achor; 
Anita Cochran Cooney of Hutchinson, Kan., by Opal Hamilton; and Florence 
Smith of Oaks, Pa., by Nancy Kettering Frye (2) . . . Outlook reports on Ethiopia 
famine. NCC Governing Board meeting. US Peace Institute. Ruby Rhoades. BVS 
unit 167. Brethren road signs. NCC media hearing. Sudan appointment. Laura 
Sewell retirement. Puerto Rico Brethren. Personnel changes, (start on 4) . . . 
Update (7) . . . Special Report, "The Spring from Which Fresh Water Flows," 
by Howard E. Royer (9) . . . Windows in the Word (21) . . . Bible Study, 
"Enough for This Day," by Anthonie van den Doe! (22) . . . Listening to the 
Word, "We Didn't Know!" by Chalmer Faw (24) . . . Small Talk (25) . . . 
Opinions of Chalmer Faw and Loren L. Martin (start on 29) . . . Turning 
Points (31) . . . Editorial (32). 



CO 
CO 



EDITOR 

Kermon Thomasson 

MANAGING EDITOR 

Wendy Chamberlain McFadden 

EDITORIAL ASSISTANT 

Kathleen Achor 

SUBSCRIPTION SERVICES 

Norma Nielo, Sandy Kleist 

PROMOTION 

Kenneth L Gibble 

PUBLISHER 

Connie S. Andes 

VOL, 1 34, NO. 1 JANUARY 1 985 

CREDITS: Cover. 12, 13, 14, Mart, 24 an by Kermon 
Thomasson. 3 top Karen Beli-Hanson. 3 bottom Tim 
Frye. 4 Religious News SerNnce. 5 BVS office. 6 top 
Doug LeB\anc/Baton Rouge Morning Advocate. 6 
bottom Craig Bakstad. 8 top International Christian 
Youth Exchange. 9 Howard E. Roycr. 10, 1 1 left 
Brethren Historical Library and Archives. 15 left Ray 
Sollenberger. 17 Wallowitch. 23 Philip Gendreau. 26, 
27 top John Van Dyk. 27 right, bottom Karen S. 
Carter. 



Messenger is the official publication of the 
Church of the Brethren. Entered as second-class 
matter Aug. 20, 1918, under Act of Congress 
of Oct. 17, 1917. Filing dale, Nov. I, 1984. 
Messenger is a member of the Associated 
Church Press and a subscriber to Religious News 
Service and Ecumenical Press Service. Biblical 
quotations, unless otherwise indicated, are from 
the Revised Standard Version. 

Subscription rates: $10 one year for individual 
subscriptions; $18.50 two years. $8 per year for 
Church Group Plan. $8 per year for gift sub- 
scriptions. School rate 50c per issue. If you move 
clip address and send with new address. 
Allow at least five weeks for address 
change. MESSENGER is owned and 
published monthly by the General 
Services Commission, Church of the 
Brethren General Board, 1451 Dundee 
Ave., Elgin, 111. 60120. Second-class 
postage paid at Elgin, 111., January 1985. Copyright 
1984, Church of the Brethren General Board. 



3^1 I|JII^1I3. 

1 



HUMANISM CREEPING INTO MESSENGERS 

In the October editorial, the editor made ai 
brash statement that he was "not in the camp thati 
insists the Bible is 'inerrant.'" I stand before Godi 
and man to say that I am in the camp thati 
believes the word of God is without error. 

I don't know about others, but I fear this! 
editorial was another incident of humanismi 
creeping in. 

"For ever, O Lord, thy word is firmly fi.xed in( 
the heavens" (Psa. 1 19;89). Would God have puf 
his stamp of approval on the Bible if there was 
even one error in it? I think not. "All scripture is 
inspired by God" (2 Tim. 3:16). If God didn't 
mean all, why did he say it then? 

In his beautiful prayer in John 17, Jesus said, 
to God, "Thy word is truth." Was he lying? No 
way! Titus speaks of "God, who never lies" (Tit. 
1:2). 

But man can lie: "What if some were un- 
faithful? Does their faithlessness nullify thei 
faithfulness of God? By no means! Let God bei 
true though every man be false ..." (Rom. 
3:3-4). 

I heard a TV evangelist say, "God said it, I 
believe it, and that settles it." I say, "God said it, 
and that settles it, whether you believe it or not. 
G. Berkley Stevens 
Hardy, Va. 

SECOND THOUGHTS ON CO POSITION 

I have read and /■tread the October MessengeBi 
articles on "Veterans for Peace." Being the son ol 
a Brethren minister, a baptized Brethren, a 
graduate of a Brethren college, and married to ai 
Brethren woman, it seemed natural that 1 
become a conscientious objector and follow the 
"Brethren ways." 

But for the past 10 years 1 have been uncom- 
fortable with my decision. 1 feel that the church 
lold me how 1 was supposed to feel and act. 

1 have some friends who have joined thei 
Church of the Brethren, but who didn't share the 
total pacifist views upheld by the denomination. 
They now feel condemned b\ others in thej 
church for not "following 'Brethren wa>s.'" 

1 hope the dialog between veterans and CDs 
will help Brethren who are pacifists to accept 
non-pacifists for who they are, and to realize that 
pacifist beliefs are not a requirement for 
membership in the Church of the Brethren. 

Larri E. M\rtin 
Middlebury. Ind. 

DOING WHAT WE HAD TO DO 

The October Messenger, with its emphasis on 
Brethren war veterans, took me back to the 1940s. I 
got married in 1943, after my fiance and I 
graduated from college. My husband then served 
in the military in World War 11. 

Both of us were born Brethren, attended a 
Brethren college (Bridgewater). and my fathel 
was a Brethren minister. 1 know that we andi 
other college friends, faced with serMng out 
country, did not consider oursehes to be a}:.iinsi 
peace. It was just a matter of "doing our dun -£ 
patriotic duty." 



•or some it was inconceivable that one would 
be patriotic. But Brethren nowadays appear 

gnore patriotism, 
am not a "flag-waver"; this is deeper. My 

;band and I were educated that the Church of 
Brethren was a peace church. We believed in 

ifism, and we did not like war. 1 still maintain 

; position. 

iut then there also seemed to be the feeling 

t you should do what you have to do. 

Ada Ruth Cox 

lion, Iowa 

=EW MORE FACTS 

"hanks for the article about me (August) as 
oldest delegate at the Carbondale Annual 
nference last June. 

might add that I worked at the Brethren 
3lishing House from 1909 to 1912. Elgin folks 
om I recall from that time are Robert Arnold, 
e Rittenhouse, Graybill Royer. J. H. Moore 
itor of The Gospel Messenger), I. B. Trout, 
len B. Royer, and J. H. B. Williams, 
performed a marriage ceremony this October 
and another November 9. 1 turned 99 on 
vember 21. My wife, Ida, will be 100 on 
luary 8. 

J. E. OVERHOLSER 

id ford, Ohio 

Brother Roy E. Miller, age 99, of Glendale, 
'Z., plans to be a delegate at the 1985 Annual 
nference in Phoenix, and has invited Brother 
erholser to Join him there. —Ed.) 

EADING ON DANGEROUS GROUND 

am ashamed to see Jobie Riley's "Opinion" 
the apostle Paul (November) get past the 
tors of Messenger. To question our Bible as 
inspired word of God is treading on 
igerous ground. 

f we can't read the Bible and know it is in- 
red by God, we might as well throw it all out, 
tead of reading just the parts that suit us best, 
f this kind of article continues to be printed in 
r church paper, 1 may discontinue my 
iscription. 

Ralph Brower 
ton, Ohio 

:AR FOR BABES IN CHRIST 

Vly first reaction to Jobie Riley's blatant at- 
k on the apostle Paul (October "Opinions") 
s anger. My next reactions were great sadness 
i deep hurt. His attack will not influence the 
iture Christian, but I fear for the babes in 
rist who may be devastated by this wolf in 
lir midst. 

lesus chose Paul for his ministry, specifically 
ting, "He is a chosen instrument of mine" 
cts 9:15). Thus, to pass judgment on Paul is to 
ss judgment on Jesus Christ himself. 
Riley and his humanistic values cannot be 
mpared with the spiritual love and understand- 
! of Jesus Christ and his devout servant, the 
ostle Paul. 

Charles S. Barringer 
'ingdon, Md. 



AMAZING THINGS IN MESSENGER 

Jobie Riley states (October "Opinions") that 
the Bible would be better without the writings of 
the apostle Paul, especially because of Paul's 
stand on women and government. So, what do 
we do — cut those pages from our Bibles? 

Are we going to cut from the Bible everything 
that does not sound pleasing to our ears? Amaz- 
ing! 

Even more amazing is that a letter such as this 
was printed ifi a so-called Christian magazine. 
What will we see next? No wonder Messenger is 
disappearing from our churches. Praise God that 
people are seeing the light and reading other 
Christian publications. 

Regardless of what anyone says. Messenger 
reflects on "Elgin" and others in leadership posi- 
tions in the church. 

I am looking for a revival of the faith of our 
fathers. 

Bud Goings 
Lindsay, Calif. 

OUT-OFCONTEXT METHODOLOGY 

Jobie Riley (November "Opinions") rightly 
points out two biases of the apostle Paul (which 
reveal that Paul was in the fullest sense a product 
of his own time). He clearly delineates how unac- 
ceptable is a literalistic and uncritical exegesis 
that attempts today to "use" the teachings of 
Paul for the preservation of those same biases 
regarding "the role of women in the church and 
the relationship of Christians to their leaders." 

But Riley concludes his statement with a 
wholesale dismissal of approximately a third of 
the New Testament — that is, "the rest of Paul's 
teachings," whose value is out-weighed by the 
damage done by Paul's biases. 

Riley seems not to recognize that in coming to 
his outstandingly superficial and uninformed 
conclusion he has used the same sort of un- 
critical, out-of-conlext methodology that he 
claims to deplore. To naively dismiss the value of 
a third of the New Testament (and along with it 
the most seminal theological thought in the 
whole tradition, as well as the theological basis 
for the Protestant Reformation) — essentially 
because it was written in another age — entirely 
misses the intention and message of the biblical 
material. It reveals a notable unfamiliarity with 
either literary analysis or the Hebrew /Christian 
tradition. 

Ben F. Wade 
Bridgewater, Va. 

fWe remind our readers — and writers — that 
"Letters" and "Opinions" do not necessarily 
reflect the opinions of the editor or the beliefs of 
the Church of the Brethren. We print them to en- 
courage thoughtful dialog among the constituency, 
as has been successfully demonstrated by Jobie 
Riley's November "Opinion" and the resulting 
January "Opinions" (page 29) and the "Letters" 
printed here. 

Again, we ask writers who take offense to be 
forbearing, noting that we have given them an 
opportunity to air their own opinions as well as 
the writer with whose opinion they disagree. —Ed.) 



o)roYoY'S> Co 




An the June 1982 Messenger, Daryl and 
Martha Parker told of their reunion in 
China with their old friend. Nurse Jung 
Chu Te-Chi. They had shared the perils of 
the 1930s Japanese occupation with her at 
the Ping Ting Brethren Mission Hospital. 

When the Americans were forced to 
leave. Nurse Jung set up a clinic in her 
home and cared for patients there. She also 
maintained a house church in her home, 
both during the Japanese occupation and 
during the long years under the new govern- 
ment of the Peoples Republic of China. The 
new regime wanted to 
put her on trial but 
could find no one to 
testify against her. 

When China opened 
its doors to the West 
again in the 1970s, the 
aged Nurse Jung was 
found still there in 
Ping Ting— faithfully 
attending to her med- 
ical duties and nurturing the Christian com- 
munity around her. 

This past August the Parkers received a 
letter from their old friend. It reflects so 
much of the faith commitment of this 
China Christian that I am sharing parts of it 
with Messenger readers, hoping your in- 
spiration from it will be as great as my own. 
Nurse Jung writes: 

"I always remember you in my memory 
and in my prayers. In Ping Ting the local 
church is in my house. We have worship 
every Sunday. Here more than 20 people 
will be baptized into the Christian faith on 
August 28, 1984. A pastor will come from 
Tai Yuan and give them baptism. Everyone 
has to have a permit from the Ping Ting 
government first. Please remember us in 
your prayers. 

"I suffered a sacrum fracture and after 
three months of bedrest I couldn't walk. 
After electric stimulation and massage now 
I can walk with a stick. For a long time 
brothers and sisters of the Christian faith 
moved me with a chair to Sunday worship. 
Our Lord gave me great peace and hap- 
piness in my heart. 

"I am 86 years old, but I still have a few 
patients every day — pregnant women for 
examination. And pediatric patients need 
some simple treatments. I do all of this by 
prayer. I always remember American 
friends and the church in my prayers." 

There, now are you ready to face 1985? 
With Nurse Jung's testimony to her faith 
that has sustained her through decades of 
adversity, I know I am. — The Editor 

January 1985 messenger 1 



in 




h 




Vera Hackman: English is her element 



For Vera Hackman, teaching didn't end at 
retirement. It simply shifted to the 
category of "volunteer service." 

The retired dean of women and English 
professor of Elizabethtown College, 
Elizabethtown, Pa., was recently honored 
as one of the 16 individuals nationwide 
who became semifinalists for the presti- 
gious American Institute for Public Ser- 
vice awards. Vera was chosen from more 
than 300 nominees as regional winner on 
the basis of her work teaching English to 
refugees and foreign students. 

Vera's retirement in 1973 coincided with 
an influx of refugees of the Vietnamese 
War. When her church began sponsoring 
refugee families, she volunteered her lime 
to teach English. 

"It started with one Cambodian girl," 
she says, "and then my interest and the 
word of it just spread." 

Since that start, Vera counts at least 16 
nationalities that have passed through her 
private classroom. Besides teaching 
refugees from such places as Afghanistan, 
Cambodia, Czechoslovakia, China, Cuba, 
and Vietnam, Vera has also made her ser- 
vices available to foreign students at the 
college. 

"College professors refer students to me 
who might need some extra help," she ex- 
plains. "I live right across the street from 

2 MESSENGER January 1985 



the school, and people generally know 
who I am." 

Vera's teaching method is one-on-one 
because she finds that her students learn 
more quickly with individual attention, 
and she can tailor her instruction to each 
person's needs. She encourages her 
students to write stories in English, and 
generally discovers a healthy interest in 
writing. "Once they can write," she ex- 
plains, "I know they have a good grasp on 
the language." 

Vera can be justly proud of the fruits 
of her labor. She has seen her students go 
on to college, graduate school, and 
medical school at such institutions as 
Temple University and the University of 
Pennsylvania. 

With currently over a dozen students, 
Vera's service to the community con- 
tinues. She has never accepted money for 
her work. 

"It's volunteer service," she states 
simply. 

Retirement doesn't have to mean the 
end of the sharing of gifts. Vera Hackman 
is determined to share hers for a 
lifetime. — K.A. 



Anita Cochran Coon 

Another career in her retirement years was 
not what she had anticipated, but Anita 
Cochran Cooney changed her plans. She 
became — in addition to her training and 
experience as wife, mother, secretary, and 
full-time Christian — an artist and a 
teacher. 

Anita and her family were looking for 
an appropriate memorial to her husband, 
Virgil Cochran. What they really had their 
hearts set on was a stained-glass window 
for the Hutchinson (Kan.) Church of the 
Brethren, which Virgil had helped build in 
the 1950s. But costs for the window far 
exceeded the funds available. 

Then Anita's sister Lois got an idea. In 
Phoenix, Ariz., 1,100 miles away, Lois 
enrolled Anita in a glasscraft course, then 
telephoned her to hurry to Phoenix and 
get started. "I had absolutely no idea what 
I was getting into," says Anita, "and I left 
home with many misgivings." 

Later, with the course finished, and car- 
rying a design created by a friend, Anita 
went to the home of her daughter. There, 
in a garage converted to a workroom, the 
family undertook to make the Virgil 
Cochran Memorial Window , learning as 
they worked. When the window was final- 
ly installed, it remained for some months 
the only one of eight sanctuary windows 
to have the beauty of stained glass. 

Wanting to use and retain her hard-won 
skills, Anita offered to teach others in the 
congregation in return for their help in 
creating the remaining windows. She was 
joined by three women — Betty Sampson, 
Betty Robinson, and Opal Fry. Church 
members submitted original designs, 
which were then adapted to stained glass 
and translated into finished works of 
beauty. 

Not everything went smoothly. One 
time the cutter cut the pieces too large, so 
that each had to be ground smaller before 
assembling could begin. On another occa- 
sion, all eight panes for one window had 
been assembled and soldered before it was 
discoNered that each finished pane was 
one-quarter inch too wide. The only solu- 
tion was to take the edge pieces out and 
cut them down. 

Six windows are now in place, all paid 
for with memorial funds. .Anita's second 
husband, John Cooney, whom she mar- 
ried in 1982, has provided valuable exper- 



colorful career 



tise as a draftsman for recent windows. 
The prospect of making eight stained- 
glass windows appeared awesome, Anita 
Cooney admits, but creating them has 
been meaningful to her and has enriched 
her faith. Their hues are enhanced by the 
beauty of the lives they represent. 
— Opal Hamilton 

Opal Hamilton is a member of Community Church 
of the Brethren, Hutchinson, Kan., where she serves 
as church secretary. 

Anila Cooney's skill in stained-glass 
window art has led to a set of new 
windows for her congregation, in- 
cluding this one, which displays 
several Brethren-related symbols. 




Florence Smith: Branching out from Green Tree 



The nest is empty now. The four sons of 
Florence (Hopkins) and Roland Smith 
have "grown and flown" in four different 
directions. Roland is "on the road" with 
his work. And Floss? After a quarter cen- 
tury as an office worker, she has been 
"retired" since 1975, when her company 
closed permanently. 

For "Floss," that "empty nest" does not 
signify a syndrome of sadness and self- 
pity. Rather, she sees in her new freedom 
opportunities to branch out in service, 
both within and beyond her home con- 
gregation, the Green Tree congregation in 
Oaks, Pa. 

Nestled among an acre of shady, green 
trees, the 32-year-old-Smith home now 
houses what Floss calls "my own cottage 
industry." At its heart is one woman 
alone, quietly translating her favorite 
Bible chapter (Romans 12) into specific 
actions. 

"Recycling occupies most of my time 
. . . and most of the space in our home," 
Floss admits cheerfully. "But Roland 
doesn't mind; he's very supportive." 

Countless used greeting cards, chan- 
neled through Floss, are being sent to a 
mission in Honduras. Some heavier cards 
become postals; lighter cards, note paper. 
Still others go on to a friend who regular- 
ly writes long letters to several hundred 
shut-ins. 

Since 1977, Floss herself has been mail- 
ing 15-18 weekly church bulletins to Green 
Tree's shut-ins. "1 like to tuck in a note, 



too . . . with at least one bit of humor," 
she adds. 

Thousands of used stamps are soaked, 
dried, sorted, and mailed by Floss to the 




Washington Association of Churches in 
Seattle, which sells them to dealers. Final 
proceeds go to Church World Service to 
feed hungry children. 

In 1975, Floss became her area's CWS 



depot contact person, based at Green 
Tree. She soon discovered rips, spots, and 
missing buttons on the "supposedly clean 
and mended" clothing bound for the New 
Windsor Service Center. 

"If I'm going to do this, I'll do it right," 
Floss said to herself. Thus began her 
never-ending labor of love — washing, sort- 
ing, altering, mending. "A messy job, but 
that's my joy!" 

As mission chairwoman for Green 
Tree's Women's Circles, Floss also 
organizes frequent "Brown Bag" Work 
Days. Donated fabric remnants are made 
into children's clothing. Women assemble 
and knot patchwork crib covers, utilizing 
even tiny scraps. "I let nothing that can be 
used go to waste," Floss emphasizes. 

Since 1978, Floss has also helped to 
coordinate the annual CROP Walk among 
24 Phoenixville area churches. As 
treasurer, she notes that $33,635 has been 
collected over six years. 

As a CROP fundraiser. Floss herself 
has added over $1,000 in each of the past 
two years. "I'm a 'hometown girl,' so it's 
not been hard for me to raise money 
around here," she explains. 

Picking up her crocheting. Floss 
declares, "Each of us can find some niche 
for service. I'm really just doing what I 
like to do." —Nancy Kettering Frye 

Nancy Kettering Frye, a freelance writer from 
Lebanon, Pa., was raised in the Annville (Pa. J Church 
of the Brethren. 



January 1985 messenger 3 



Brethren increase aid 
to fight world hunger 

Responding to the emergencies across 
famine-strictten Africa, the Church of the 
Brethren General Board has extended its 
special hunger appeal through 1985 and has 
raised the goal from $200,000 to $700,000. 
This aid is channeled through Church 
World Service, the relief and development 
arm of the National Council of Churches. 

Church World Service has given more 
than $1.5 million toward relief efforts in 
Ethiopia over the past year. In October 
CWS provided 160,000 for the first 10 
flights of a month-long airlift coordinated 
by the Christian Relief and Development 
Association of Ethiopia (CRDA). Another 
$200,000 helped to buy 10 heavy-duty 
trucks to transport food within the 
country. 

Church World Service continues to pro- 
vide assistance to other affected countries 
in Africa, which have not received the 
publicity that Ethiopia has received. CWS 
is responding to the crisis with money out 
of its ongoing Global Food Appeal, which 
the Church of the Brethren has supported 
through its own hunger appeal. 

That original appeal, with a goal of 
$200,000, was launched more than a year 
ago through congregational "2C clubs." 
The money is being divided equally be- 
tween Church World Service and Church 
of the Brethren hunger programs. 

As of November, the Church of the 
Brethren had given $75,000 to the CWS 
hunger appeal, in addition to funds given 
for disaster and development projects. 

Of the additional $500,000 to be raised 
from across the denomination, three- 
quarters will go to CWS, and the re- 
mainder will be used for Brethren hunger 
ministries. 

The crisis in Ethiopia far exceeds that of 
the drought and famine in 1973, when 

For updates on Church World Service's 
response to the global food crisis, as well as 
to various disasters, call loll-free 
800-223-1310. 

200,000 people died, according to Paul F. 
McCleary, CWS executive director until 
two months ago. Another six million peo- 
ple are likely to perish if extraordinary ac- 
tion by all relief donors is not forthcoming, 
he said. 

The famine is the result of a 10-year 
drought in the sub-Saharan Sahel region. 



''•" „ 'W.!*.. 












The severe drought in Africa has affected many countries. This villager in Senegal, West 
Africa, draws water that is barely potable from the only watering point in 50 miles. 



with East African nations hardest hit by 
the crop failures of the past two harvest 
seasons. In some areas, political turmoil 
has complicated the problems. In Ethiopia, 
the provinces hardest hit by the famine are 
those also suffering most from the civil 
war. 

Some relief workers have charged that 
the Africa famine has turned into a 
political game, with both the East and the 
West trying to gain points, says Africa 
Press Service. While the famine has existed 
for more than three years, the outpouring 
of governmental concern from both 
Western and Eastern countries came only 
at the end of October. 

NCC tal^es first step 
toward 'new vision' 

The November meeting of the National 
Council of Churches Governing Board may 
prove to be one of its more significant 
ones — if the optimists are right. 

Meeting in New Brunswick, N.J., the 
Governing Board approved a 56-page 
report that promises a new style and vision 
for the ecumenical organization. The docu- 
ment is the final report of the three-year- 
old Presidential Panel on Future Missions 
and Resources, chaired by Robert W. Neff, 
general secretary of the Church of the 
Brethren. 

"This is a beginning, not an end," said 
Neff in his remarks to the board. The 
recommendations appro\ed by the board 
include a three-year transition period to 



implement the changes. 

The report begins \\ith the council's 
three-year-old preamble, in which the 
Governing Board chose to redefine itself as 
a "community of communions" rather than 
a cooperative agency. The "new vision" 
proposed essentially is a call to increased 
commitment to one another, w ith that new 
life characterized by such marks as a 
centering upon Jesus Christ, evangelistic 
outreach, theological study together, 
ministry with the poor and the oppressed, 
and efforts to witness to "God's Good 
News" in the public arena. 

On a practical level, the report calls for 
organizational changes that reorganize 
funding and increase the authority of the 
Governing Board. Those familiar with the 
council have generally acknowledged that 
two major problems are lack of a central- 
ized budget, which leaves program units 
competing with each other for the same 
funds, and an unwieldy organizational 
structure that has no centralized planning 
or accountability. 

The changes in the way the NCC is struc- 
tured, governed, and funded are meant to 
produce a more "integrated" council, with 
increased participation of smaller commu- 
nions and more accountability among the 
member communions. 

In other business, the Governing Board: 

• Elected Arie R. Brouwer as general 
secretary (see December, page 5); elected 
Philip R. Cousin as president; and honored 
Claire Randall, general secretary for the 
past 1 1 years. 

• Voted for other officers of the coun- 



4 MESSENGER January 1985 



cil, including Robert W. Neff as second 
vice president. 

• After more than two hours of emo- 
tional debate, adopted a 24-page policy 
statement on racial justice, the council's 
first comprehensive statement specifically 
on the subject. 

• Adopted a policy statement on child 
care, which points out that churches are 
the largest single provider of child care in 
the US today and suggests ways that chur- 
ches can assure quality care. The board 
asked for revisions in a proposed resolu- 
tion on sexual abuse of children. 

• Heard reports of activities of the US- 
USSR Church Relations Committee. 

• Heard reports of the situation in Cen- 
tral America and made statements about 
tensions in Nicaragua, peace talks in El 
Salvador, deportation of Central 
American refugees, and the sanctuary 
movement. 

• Listened to Bishop Desmond Tutu, 
Nobel laureate and head of the South 
African Council of Churches, who thanked 
the NCC for its support and challenged 
the delegates to "help create a moral 
climate in this country such that in 
America the administration will not col- 
laborate with the perpetuation of apar- 
theid in South Africa." 

• Supported the efforts of a special 
committee that reported positive signs in 
efforts to mediate between the Campbell 
Soup Company and the Farm Labor 
Organizing Committee. 

Peace Academy gets 
a foot in the door 

After almost 40 years, a national peace 
academy has been authorized by Con- 
gress. Somewhat of a compromise victory, 
the authorization is seen by advocates as 
at least a foot in the door. 

Funding for what now is called the US 
Peace Institute passed in September as an 
amendment tacked onto a defense 
authorization bill. The $16 million ap- 
proved for a two-year period does not in- 
clude $7.5 million that would have been 
used to secure a site in the Washington, 
DC, area for a campus. Such changes 
lessen the institute's potential as a degree- 
granting institution and ensure that it is 
not a rival or an equivalent of the US 
military academies. 

"Those who have been with the Na- 
tional Peace Academy Campaign and the 
members of Congress who have given the 



strongest support believe that the campus 
will come," says Leland Wilson of the 
Church of the Brethren Washington Of- 
fice. "This is the first time since 
1945 — when the resolution was first in- 
troduced—that any authorization or ap- 
propriation has been made. They assume 
that this is the first step, and a very 
significant one." 

The legislation in the most recent Con- 
gress was introduced at the end of 1981, 
following the recommendation of a 
Presidential commission created in 
December 1979 to report on proposals for 
such an academy. The academy was to be 
a nonprofit corporation to provide post- 
graduate education, research, and public 
information services to assist the nation's 
goal of promoting international peace. 

As currently constituted, the institute 
will primarily fund and do its own 
research in the areas of international 



peace and conflict resolution. Grants and 
fellowships will be provided to individuals 
and to peace programs. The institute will 
also conduct conflict resolution training 
programs and public resources. 

The National Peace Academy Cam- 
paign (NPAC), which has been the 
primary organization lobbying for such an 
academy, will move to a watchdog status, 
says Ellen Speicher, a Church of the 
Brethren member working there. 

The institute's activities will be decided 
by a board of directors, to be established 
this month. Of the 15 members, four are 
ex officio government officials already 
determined. The President appoints the 
other 11, following certain specified 
guidelines and with Senate approval. No 
more than 8 members may be from one 
political party, and terms are staggered to 
ensure that subsequent administrations 
can make their own appointments. 



Rhoades takes leave 
for medical reasons 

Ruby Rhoades, executive of the World 
Ministries Commission and one of four 
associate general secretaries for the 
General Board, began medical leave 
December 1 . She will go on permanent 
disability beginning March 1 . Rhoades has 
been battling cancer for the last two and a 
half years. 

Rhoades began her position as WMC 
executive at the beginning of 1980, follow- 
ing three years as director of the 
denomination's Washington Office. She 
and her husband, Benton, were the first 
Brethren missionaries sent to Ecuador. 

Among the programs she administered 
as head of the World Ministries Commis- 
sion are Brethren Volunteer Service, peace 
witness, the United Nations, disaster 
response, the Washington Office, SERRV, 
New Windsor Service Center operations, 
and Brethren mission involvement around 
the world. 

Writing on behalf of the General 
Board's Executive Committee, General 
Secretary Robert W. Neff commended 
Rhoades for the significant achievements 
of her tenure and thanked her for her 
commitment to the oppressed and needy 
of the world. 

Neff also commended Rhoades for "the 
witness of courage and steadfast 
faithfulness as you battle cancer. . . . We 
all thank you not only for the way in 




Ruby Rhoades 

which you conduct yourself but also for 
the expression of your faith each day in 
the face of discomfort and pain. You 
strengthen us all by your ministry." 

Kenneth McDowell, former head of the 
World Ministries Commission, has served 
since December as interim executive. 
McDowell, who now resides in West- 
minster, Md., will work 10 days a month 
until a new executive can fill the position. 



January 1985 messenger 5 







DRnS 



OF THE 

BRETHREN 

INROANO/(£. LA. 

NEXT EXIT -IMI. 




Road signs reflect 
Micah 6:8 message 

The Roanoke Church of the Brethren in 
southern Louisiana is sending the message 
of Micah to motorists along Interstate 10. 
The series of signs is a play on the scrip- 
ture verse Micah 6:8; "And what does the 
Lord require of you? To act justly and to 
love mercy and to walk humbly with your 
God" (NIV). 

Lowell Ritchie, pastor of the congrega- 
tion, says church members figured fellow 
Brethren, on their way to the World's Fair 
in New Orleans, might recognize kindred 
spirits and drop in. 

The Roanoke congregation, the only 
Church of the Brethren in Louisiana, was 
estabhshed in 1891. 

NCC holds hearing on 
media sex, violence 

Several researchers testified at a 
September hearing on sex and violence in 
the media, sponsored by the Communica- 
tion Commission of the National Council 
of Churches. The hearing was the first in 
a series being held as part of a special 
study, with the result to be a proposed 
NCC policy statement including findings 
on the problem and recommendations for 
public policy. 

James M. Wall, editor of The Christian 
Century and chairman of the study com- 
mittee, termed the study "the first 
religious national study to seriously ex- 
amine problems presented by sex and 
violence in media and at the same time 
dedicated to preserving the constitutional 
freedom of speech." 



George Gerbner, dean of the Annenberg 
School of Communications at the Universi- 
ty of Pennsylvania, reported that the 
"relatively low level of violence during the 
prime time 'family hour' that persisted dur- 
ing the '70s vanished in the '80s. In fact, 
the 'family hour,' when most children are 
in the audience, became more violent." 

Gerbner pointed to violence as "one 
means of distributing power in the sym- 
bolic, and real, world." For most viewers, 
"television's mean and violent world tends 
to demonstrate and cultivate a pattern of 
inequality and domination." Most 
vulnerable to victimization on television 
are women, young and old people, and 



some minorities, he said. 

Gerbner noted that "most nudity and 
other forms of explicit vulnerability 
depicted on television is female; most 
assertion of power is male." He said his 
research has found that "the more televi- 
sion viewers watch, the more sexist their 
orientation." 

Voicing a different viewpoint was 
Ronald Milavsky, NBC vice president for 
news and social research. He claimed that 
studies on the effect of TV violence often 
don't take the social context into account. 
NBC's studies of teen-aged boys in two 
cities "found TV not causally implicated" 
in anti-social behavior. Rather, such fac- 



Couple to begin term 










^--'■r^'^^^H 




in Sudan health work 




1^ /V^l 




Mervin and Gwendolyn Brumbaugh 




Keeney of Elgin, III., have been called to 








serve in the Primary Health Care pro- 


^m "^ |SB 


^--«^^H 




gram of the Sudan Council of Churches. 








They begin their work in early 1985. 








The project began through the ef- 








forts of J. Roger Schrock, now Africa 








representative for the General Board. 


T„ ^^ 






A Sudanese man was named acting 


X. ^ T^W^ 






coordinator, and Merv will assist this 








coordinator, working toward eventual 








self-sufficiency of the project. Among 








his areas of responsibility are logistic 
support, management, and relation- 














ships with supporting churches. 


Resources, as staff for international 


Gwen will use her nursing skills for 


personnel and Breth 


ren Volunteer Ser- 


education in health care. She has been 


vice recruitment. 




a registered nurse at Olivette Nursing 


Their initial assignment will last two 


Home in Elgin. 


years, beginning with three to six 


Previously, Merv served in the 


months of language 


study in the capital 


General Board's Office of Human 


city of Khartoum. 





6 MESSENGER January 1985 



tors as "living in poverty and having ag- 
gressive friends and parents did seem to 
have an effect." 

Jerome Singer, co-director of the Fami- 
ly TV Research Center at Yale University, 
said that while "it would be folly to at- 
tribute to television the main influence on 
violence in America, what we are in- 
terested in is whether television may have 
some incremental influence on aggressive 
behavior in children." He claimed his 
research showed a "consistent correlation 
between heavy TV viewing and greater 
frequency in aggressive behavior." 

Further hearings by the NCC study 
committee are scheduled for January and 
April. The committee expects to present a 
proposed policy statement for first reading 
at the November 1985 meeting of the 
NCC's Governing Board. 



Laura Sewell finishes 
India mission service 

Laura Sewell, the last Church of the 
Brethren missionary in India, returned to 
the US last month after 36 years of ser- 
vice. 

After arriving in 1948, Sewell served the 
church in the capacities of teacher, 
resource person, and librarian. Having 
held several leadership roles in the Church 
of North India Women's Fellowship, she 
was called to be a member of the CNI ex- 
ecutive committee as an at-large represen- 
tative, one of only two non-Indians serv- 
ing on the committee. 

World Ministries Commission executive 
Ruby Rhoades praised Sewell's contribu- 
tions and said, "Laura will be missed by 




many Christians in India." The Church of 
the Brethren will not send a replacement 
for her, as missionaries are no longer able 
to enter India in that capacity. 

Sewell will do interpretation work for 
the denomination throughout 1985. 



iy][p)(Q](o]te 



Risking refuge. The public sanctuary movement con- 
tinues to grow, and so does the number of Church of 
the Brethren congregations involved. Recently voting 
to declare public sanctuary are Beacon Heights , Fort 
Wayne , Ind.; La Verne , Calif.; and First church, 
Lansing, Mich. 

From Nazareth to Bethlehem. The annual peace 
walk from Nazareth to Bethlehem, Pa., was observed 
for the 25th time this Christmas. Begun in 1960 to 
symbolize the journey of Mary and Joseph, the 
Christmas Peace Pilgrimage is the oldest annual peace 
witness in the world and attracts many area Brethren. 

Names in the news. Kenneth Frantz of Naperville, 
III., has been appointed development associate at 
Bethany Theological Seminary. . . . Mary Cline Detrick 
of Elgin, III., has been named director of ecumenical 
celebrations for Church Women United, carrying 
responsibility for three annual ecumenical events. A 
former member of the General Board staff, Detrick is 
consultant/organizer for the Women's 100th Anniver- 
sary Celebration. . . . Carl Shelley , of the Trinity 
(Detroit, Mich.) congregation, worked as an intern in 
the office of Congressman William Ford in a 10-week 
program last fall. . . . Lona B. Norris has been ap- 
pointed director of development and assistant ad- 
ministrator at Morrison's Cove Home, Martinsburg, Pa. 
. . . John R. E. Hoover of Glenside, Pa., received the 
annual Church-College Service Award from the 
Church-College Relations Council of Juniata College. 
He is associate director of chemistry for Smith, Kline, 
and French Laboratories. 

Wagons west. After eight years of research, 
University of La Verne librarian Merlin Heckman has 



finished a 160-page reference work titled Overland on 
the California Trail, 1846-1859— a Bibliography of 
Manuscript and Printed Travel Narratives. The book is 
a catalog listing of 403 diaries written by people travel- 
ing west. In the foreword, author Louis L'Amour writes, 
"This book is basic historical research at its best, and 
will make easier the work of many a scholar." 

Coming up. The Church o_f t_he Brethren Associa - 
tion of Church Educators will study "Biblical Models 
for Christian Education" at a professional growth event 
February 13-15. Walter Brueggemann, professor at 
Eden Seminary and well-known author, will speak three 
times on "possibilities and impossibilities in 
education." World Ministries staff member Shantilal 
Bhagat will lead se=;sions on economic and justice 
issues. The confere ce takes place at Gilmary 
Diocesan Center near Pittsburgh, Pa., and costs $80. 
Contact Barbara Ward, Church of the Brethren General 
Offices, 1451 Dundee Ave., Elgin, IL 60120. 

Disaster response. The Church of the Brethren has 
appropriated $4,000 from its Emergency Disaster Fund 
to Church World Service for projects in Peru and Portu- 
gal. Half has gone to help evangelicals in Peru caught in 
fighting between government and terrorist forces. The 
CWS funds are meeting basic needs of families 
sheltered in Ayacucho and Lima. The other $2,000 will 
be used to repair institutions, primarily homes for the 
elderly, that have been damaged because of serious 
floods in Portugal. 

Remembered. Esther E. Beahm of La Verne, Calif., 
died September 28, 1984, at the age of 88. She and 
her husband, William, served as missionaries in 
Nigeria from 1924 to 1937. 



January 1985 messenger 7 



Puerto Rico Brethren 
establish directions 

Responding to a need for greater coopera- 
tion in planning and carrying out their 
ministry, the Church of the Brethren con- 
gregations in Puerto Rico have formed a 
coordinating committee. 

Pastors and lay leaders from three of 
the island's four congregations, along with 
representatives from the Hispanic 
Assembly, Culebra Service Project, the 
District of Florida and Puerto Rico, and 
General Board staff, met in September to 
form goals and objectives for the Puerto 
Rico Brethren. A Spanish version of the 
denomination's Goals for the '80s was 
adopted. 

To work at specific ministry needs, the 
participants created three task forces; 
Christian education (including leadership 
development and translation of Brethren 
heritage materials); church development 
and renewal; and social and outdoor min- 
istries. These will serve as channels for 
communicating and implementing district 
and national programs in Puerto Rico, 
and will also serve to unite Puerto Rico 
Brethren in a common ministry. 

Four districts make 
personnel changes 

Irven and Pattie Stern of San Diego, 
Calif., have been named district executives 
of Pacific Southwest District, effective 
February 1. Former missionaries to 
Nigeria, the couple will become the first 
husband-wife team to serve the denomina- 



Irven and Paltie Stern 



Randall L. Yoder 




Robert R. Jones John D. Ellis 








New Windsor hosts BVS Unit 167 

The New Windsor (Md.) Service Center was the site for the orientation of Brethren 
Volunteer Service Unit 167. 

During the three-week orientation, held September 16 to October 7, BVSers ad- 
dressed issues that strengthened their community life and sensitized them to issues of 
global concern. Included were sessions related to communication skills, faith sharing, 
stress, loneliness. Brethren heritage, peace, human sexuality, and global awareness. 
Undergirding these discussions was the persistant call to respond as a people of faith. 

Members of Unit 167 are pictured above. Front row: Barbara Bewley, Deanna 
Dibert, Kay Noffsinger, Kris Sellers, Richard Sahr, Carol Tobkes, Edward Venner, Joe 
Detrick (leadership). Second row: Elsie Schnepp, Marjanne van Loon, Anthony Noble, 
Bonnie Kesselring, Liz Radford (leadership), Kirsten Trappe. Third row: Linda 
Schweppe, Paul Minnich, Stephanie Cheslock, Lance Cheslock, Phoebe Murray, Martina 
Nixdorf Pohl, Beth Hood. Fourth row: Tim Curtis, Helena Guindon, Peggy Dohner, 
Nelson Murray, Ira Wolfson. Fifth row: Loren Waggy (leadership), Carol Stromswold, 
Carol Hipps, David Brightbill. Sixth row: Peter Shaw, Liz Gray, Susan McCullagh. 



tion as district executives. Irven is pastor 
of the San Diego congregation, and Pat- 
tie, a legal secretary and office manager, 
is chairwoman of the district board. 

Randall L. Yoder has been called by 
Middle Pennsylvania District to begin as 
district executive February 11. A native of 
Indiana, Yoder has been pastor of the 
Kokomo (Ind.) congregation since his 
graduation from Bethany Seminary in 
1974. He presently serves in his fifth year 
as a member of the General Board. 

Robert R. Jones has resigned as district 



executive for nurture and witness in 
Virlina District to become director of 
Bethel Ministries at Camp Bethel, Fin- 
castle, Va. A member of the district staff 
since 1967, Jones previously served as a 
public educator and pastor. 

John D. Ellis, whose entire 53 years of 
ministry were spent in Western Pennsyl- 
vania District, concluded his services as 
district executive in December. Ellis served 
in this capacity for 17 years, following a 
pastorate at the Moxham (Pa.) congrega- 
tion from 1931 to 1967. 



8 MESSENGER January 1985 



The spring from which fresh water flows 



by Howard E. Royer 

Among the newest congregations in the 
Church of the Brethren is To'kahookaadi, 
a Navajo term that is Ukely to trip up 
even the most facile tongue. Chosen as 
the congregational name by the Navajo 
fellowship at Lybrook, New Mexico, 
To'kahookaadi means Hterally "the spring 
on which the rock caved in" or "the spring 
under the cliff." 

On chartering Sunday late in October, 
some 50 local and visiting worshipers 
observed a symbolic passing of a rock. 
First, Fumitaka Matsuoka, representing 
the Church of the Brethren General 
Board, presented the rock to John 
Tomlonson, the executive of Western 
Plains District. Tomlonson, in turn, in- 
vited Dinah Mae Largo, the newly elected 
moderator of the congregation, to share 
in holding the rock. The act signified the 
General Board's designating a parcel of 
land— 11 of the 55 acres of mission prop- 
erty—for the district and the congrega- 
tion's building of a new church. The re- 
mainder of the property is earmarked for 
eventual use by the community. 

"This place is holy ground," attested 
Matsuoka in a sermon reference to the 
Old Testament account of God appearing 
before Moses. "What makes it holy in a 
special way is that we are more aware of 
ourselves here than at other places. And 
further, we are more aware of the 
presence of God in our midst right here." 

On behalf of the General Board and the 
World Ministries Commission that he 
chairs, Matsuoka commended the 
Lybrook gathering for its "untypicalness" 
as a church. "Diversity means an oppor- 
tunity for enrichment," the Pacific School 
of Religion teacher said. "This congrega- 
tion is contributing to the enrichment of 
the total body." 

As the congregation sang familiar 
hymns about the wonder and grace of 
God and the unity that comes in Jesus 
Christ, churches throughout Western 
Plains District shared in the identical 
hymns, some congregations singing them 
in Navajo, and in a litany of faith and 
courage and prayer for the new church. 
The district, which in the early 1970s 
granted fellowship status to Lybrook, en- 
couraged special offerings for the 
To'kahookaadi building fund — a fund 
that already stands at $15,000. 




Dinah Mae Largo, left, is moderator of the newly chartered 
To'kahookaadi congregation, formerly Lybrook fellowship. 



Traveling with her family some 700 
miles each way to bring greetings on 
behalf of the district board was Jane 
Davis, pastor of the Enders, Neb., con- 
gregation. Other Brethren were present 
from Kansas, Colorado, and New Mexico. 
Written greetings from former staff came 
from all over the country. 

During the chartering ceremony, 17 
Navajos and Anglos signed the Book of 
Membership. Installed as new officers, in 
addition to Dinah Mae Largo, were 
Patricia Johnson as secretary, Ruth Chi- 
quito as treasurer, and Edith Mae Merkey 
Kiester as assistant moderator. Russell 
Kiester was reinstalled as pastor. A service 
award was given to Stella Jose, long-time 
treasurer of the mission. At the close of 
the service a site for a new building was 
roped off. 



Oince September 1953, when Ernest and 
Olivia Ikenberry opened the program in 
the expansive, high-altitude area between 
Farmington and Cuba, the mission has 
been host to a succession of directors, 
volunteers. General Board administrators, 
and program projections. 

On the positive side, the mission has 
held a steady profile as servant and ad- 
vocate both in the immediate community 
and throughout Navajoland. On the prob- 
lematic side, frustration among the Nava- 
jos reached a peak in the early 1970s over 
what was seen as a denominational push 
toward self-development. Central to the 
concerns were fears of abandonment, of 
being left without leadership, of the larger 
church not standing by. 



These fears have not materialized, for 
over the past decade the General Board 
has invested from $27,000 to $34,000 each 
year in leadership for Lybrook. Western 
Plains District has supported the work at 
the level of $1,800 a year. The need for 
such support is seen as ongoing. 

Still in the 31 -year history of Lybrook, 
the Brethren witness has had moments 
that appeared as though "the rock has 
caved in," just as there were times of 
triumph. Two persons who know the ups 
and downs firsthand are the present 
pastoral couple — Edith Merkey Kiester, 
who joined the teaching staff in 1960, and 
Russell Kiester, who became pastor and 
administrator in 1975. The Kiesters view 
the development of Navajo leadership as 
crucial, but they feel it must occur at the 
pace with which the congregation is 
comfortable. 

"Chartering recognizes the commitment 
and the vision of the people at Lybrook 
to witness to their faith in Jesus Christ 
and to minister to the needs of persons in 
the community," reflects Western Plains 
executive John Tomlonson. "The agenda 
is to be a congregation, to reach out one- 
on-one to people in the Lybrook, 
Counselor, and Nageezi communities, to 
plan and build a new facility, to work for 
improved housing and improved schools. 
But the difference now is that what is here 
is no longer a mission or a development 
agency; it is a church." 

To'kahookaadi: The spring on which 
the rock caved in; also, the spring from 
which fresh water flows. D 

Howard E. Royer is director of interprelalion on 
the General Services' Communication Team. 



January 1985 messenger 9 



Women as heroes 

Does it take a man to be a role model for a boy? Can a woman 
inspire a man to make his vocational choice or to change his life? 
The women's 100th anniversary committee asked six Brethren men 
to talk about a significant woman in their life. 

Ida Shumaker 



by Robert W. Neff 

The first question 1 asked when I arrived 
in Bulsar, India, on a 1977 visit was, 
"Where is the grave of Ida Shumai<er?" 
An Indian brother took me through the 
bustling town to the old cemetery. The 
gate opened on screechy hinges. Goats 
were grazing among the weed-covered 
graves. We examined stones until we 
found the one marking the burial place of 
one of the best-known missionaries the 
Brethren sent to India. 

The earliest preaching I can remember 
was from the lips of Ida Shumaker. I 




recall her description of the plight of the 
children of India and the need both for 
food and care and for the proclamation 
of the gospel. From the time I was eight 
years old, 1 wanted to be an agricultural 
missionary in India. Thirty-two years 
later, I was on the soil of the land where I 
had earlier wanted to devote my ministry. 
India was exactly what I had expeced 
from Ida Shumaker's preaching and 
stories. To this day, 1 am a frustrated 
agricultural missionary. 

10 MESSENGER January 1985 



The thing that still is with me is Ida's 
commitment to return to India. She loved 
her task and the people there so much 
that she wanted to die there. She modeled 
for me the nature of Christian commit- 
ment that I have come to cherish. She em- 
bodied what it means to be called to 
Christian ministry. 

I am grateful for her life and for her 
commitment. And I am grateful to her 
call to me as a young boy. That call has 
not diminished with age, and although my 
call has been to ministry in a different 
location, the call of Christ through Ida 
Shumaker remains. I thank God for her 
life and ministry. D 

Robert W. Neff is general secretary of the General 
Board of the Church of the Brethren. 

Gladdys E. Muir 

by Donald F, Durnbaugh 

Gladdys E. Muir entered my life when she 
came to Manchester College in 1948 to in- 
troduce the peace studies curriculum, the 
first attempted in American higher educa- 
tion. Although I did not graduate as a 
peace studies major, I took several courses 
with Miss Muir (as we always called her) 
and was profoundly influenced by them. 

They were challenging courses. The 
reading lists were extensive and the 
assignments lengthy. Miss Muir taught in 
a Socratic, dialogical process, to bring out 
the ideas of the readings, often selected 
from "Great Books" — classics of both 
Western and Eastern civilizations. 

The courses put me in touch with my 
heritage in a significant way. I was led to 
see the peace concerns of the Church of 
the Brethren from the larger perspective 
of world religions and from the more 
focused, yet still comprehensive, perspec- 
tive of the Historic Peace Churches. 

But primarily, Gladdys Muir's chief in- 



fluence on me came through personal at- 
tention beyond the classroom. She had the 
practice of inviting students to her home 
for tea and conversation. She took intense 
interest in my plans for the future, be it 
for Brethren Volunteer Service or for 
graduate study. She was tireless in en- 
couraging and supporting me and other 
students in our quests for meaningful 
ministries. 

Miss Muir continued this influence 
through her newsletters, circulated to an 




ever-increasing list of graduates, on which 
she always penned lines of personal 
greetings. Once she told me that she did 
not go to bed until she had answered cor- 
respondence from students that had ar- 
rived that day. She often sent me books 
that she knew could be helpful in my pur- 
suits of the moment. A book 1 wrote was 
dedicated to her as one "who showed 
what concerned Christian teaching can 
be." She has been a constant ideal for me 
in my own teaching. And her interest and 
affection has definitely shaped the course 
of my service to the church. D 

Donald F. Durnbaugh is professor of church history 
at Bethany Theological Seminary and editor of the 
recently published Brethren Encyclopedia. He is 
moderator-elect of the Church of the Brethren Annual 
Conference. 



Clara Harper 

by John B. Grimley 

A small but pert and intense woman 
spoke with a mellow voice before the con- 
gregation of the Green Tree church in 
Oaks, Pa. In a pew to her right sat a high 
school boy with his family. The day was 
special: Missionary Clara Harper was tell- 
ing about her life among the people of 
northeastern Nigeria. She had worked 
there since 1926. For me, that high school 
boy in the pew, her visit was a turning 
point. 

Sister Clara came home with us for 
Sunday dinner. At the table she told more 
about her life with the Bura people. 
Strange place names such as Marama and 
Garkida called to me. I marveled at her 
walking long distances along rocky moun- 
tain paths and through baboon-infested 
bush country. In my imagination I went 
with her on her preaching treks to isolated 
clusters of thatched houses hidden away 
among fields of tall guinea corn. 

Clara loved the Nigerians and they 
loved her, listening in awe to her stories 
about Jesus, who could take away their 
fear of witches and give them a different 
way of hfe. She told us of the frustrations 
she had working with new Christians who 
were learning to be evangelists to their 
own people. 

After dinner Clara noticed my easel in 
the corner of the room. She encouraged 
me to continue my correspondence art 
course. Her enthusiasm and vision struck 
a spark to my already growing interest in 
Africa. Her visit brought a deeper level of 
interest as I prayed for her and the people 
she loved. 

One day I interrupted my mother in her 
work at the sink, blurting out, "What 
would prevent me from becoming a mis- 
sionary?" She turned and said, "Nothing 
that I know of, if you believe that is what 
you should do." My financially pressed 
father — this was in the Great Depression 
— said, "If God wants you to do this, 
we'll find a way." 

My pastor, Harvey Replogle, was not 
surprised by the revelation of my dreams. 
He encouraged me to study at Juniata 



College and Bethany Seminary. We knelt 
in his study and prayed for guidance. 

Ten years later I arrived in Lassa, 
Nigeria, as a missionary. And now after 
21 years as a "churchman" missionary in 




Nigeria, and almost that long as a pastor 
back here in the USA, I am still grateful 
for the inspiration Clara Harper brought 
to me so many years ago, and for the sup- 
port she has shown me through my 
career. D 

John B. Grimley is pastor of the Piney Creek 
Church of the Brethren, Taneytown, Md. 

Rebecca EUer 

by Henry C. Eller 

My mother, Rebecca Eller, was short, 
stocky, quick-tempered, and jolly. Her 
general good health was weakened during 
the early years of mothering her 10 
children. Once she was critically ill with 
typhoid. Yet, her dedication to her family 
enabled her to demonstrate for her chil- 
dren examples of industry, joyfulness, dis- 
cipline, and forthrightness. 

Mama was always busy with one project 
or another. She outlined her day to Papa 
each morning at breakfast. Papa would 
ask, "What's the program for today?" 
Mama's "program" included — besides the 
daily household chores — repairing clothes 
for the family, knitting me wool socks for 
my knee britches, and handling her butter 
and egg trade. There was never a day 
when our family went hungry, although 



my taste for special dainties had to wait 
for satisfying until company came. 

When I had a son born on Christmas 
Day, Mama said jokingly, "I feel like 
jumping up and cracking my heels 
together three times!" But she could be 
serious too. On one occasion, when I was 
a boy, I did feed the pigs like Mama told 
me, but I forgot my next assignment, and 
got sidetracked. Mama had her switch 
ready for me when I arrived very late for 
my blackberry picking task. 

Mama would speak her mind quite 




quickly and positively, although she was 
inclined to reconcile her opinions with 
Papa's. And while Papa usually led the 
table prayers, Mama and we children took 
our turns, including Sunday evening fam- 
ily worship when there was no church ser- 
vice. When I was 13, my parents knelt by 
my bed in prayer before taking me to the 
hospital for an appendectomy. 

Mama's respect for and relationship 
with my preacher papa was the model for 
me in my relationship with my heavenly 
father. There was a closeness between 
Mama and me that was maintained 
through letters during and after my col- 
lege days. The last card I received from 
her was dated three days before her death, 
December 22, 1944. 

Significantly, Mama's church, Oak 
Grove (Salem, Va.) Church of the 
Brethren, chose to honor her memory by 
naming one of its women's groups "The 
Rebecca Circle." D 

Henry C. Eller is a retired Church of the Brethren 
minister living in Bridgewater, Va. 



January 1985 messenger 11 



Rosa Page Welch 

by Kermon Thomasson 

Born and raised in the South, I came by 
racial prejudice naturally. Of course, we 
didn't see ourselves as "prejudiced." Like 
everyone else, we labeled as "prejudiced" 
those people whose prejudices and resul- 
tant behavior were meaner than our own. 
Our own level of racial prejudice required 
us to be unfailingly polite to our numerous 
black neighbors, and we and they respected 
and carefully observed the rules that 
preserved our separated ways of life. 

Happily, as I grew up, things changed 
and I gradually became more enlightened, 
but it wasn't until I was a teacher in 
Nigeria and met Rosa Page Welch that I 
found myself being "loved" into discard- 
ing my racial prejudice. 

I happened to be on hand the day 
Rosa's plane landed in Kano, Nigeria, at 
the beginning of her stint as a Church of 
the Brethren missionary. As we intro- 
duced ourselves, Rosa, noting my accent, 
asked me, "Honey, where are you from?" 

"I'm from Virginia," I answered. 

Rosa brightened. "Whereabouts in 
Virginia?" she pursued. 

I said, "Oh, you wouldn't know the 
place. It's a little town down in Henry 
County, called Martinsville." 

Rosa burst out, "Lawd have mercy, 
honey! I taught school there in Mar- 
tinsville years ago!" 

So, drawn together by our affinity for 
Virginia, Rosa and I began a friendship 
that has flourished for 24 years. When I 
returned home from Nigeria, I looked up 
Rosa's old Martinsville friends. I was in- 
vited to speak at their church — the first 
time I had ever set foot in a black church 
in my home community. 

Rosa, on later trips to Martinsville, 
made a point of visiting my parents, 
who welcomed her. She was supportive 
of my missionary career, but when it 
ended she was equally supportive as I 
began and carried on a new one with 
Messenger. 

If my memory serves me correctly, Rosa 
has never lectured me on race issues. Just 
by her loving me, she has done more than 
any lecturing could do to distance me 
from the unfortunate racial aspects of my 



Virginia heritage. I haven't seen Rosa for 
the past four years, but every once in a 
while we get on the phone together and 
laugh and talk, and from Port Gibson, 
Miss., that loving goes on. 

A couple of years ago, I was back 
home in Henry County, Va., working on 
genealogy in the local library. An elderly 
black man came in and joined me at the 
historical files. We got into an enjoyable 




conversation about local history, black 
and white. How far removed I felt from 
my childhood, to be sitting there talking 
with a scholarly black man about his 
book on local black history that he was 
researching. When 1 was a boy, this 
man — a school principal — wouldn't have 
been allowed in the library! By and by it 
came out that he had, in his youth, at- 
tended the local Piedmont Christian In- 
stitute—where Rosa had briefly taught. 

"Did you, by chance," I asked, "ever 
hear of Rosa Page Welch?" 

The black man's venerable face 
brightened. "Hear of her? I reckon I did. 
She taught me a lot of what I know." 

"She taught me a lot of what I know, 
too," I replied. D 

Estella Bubble 

by Myron S. Dubble 

Born in Berks County, Pa., in 1891, my 
mother, Estella Mae Crouse, grew up in 
the Frystown Church of the Brethren. In 
1915 she married a school teacher and 
minister, William R. Dubble. Although 
she raised five children, she found time 



also to serve the church. 

Mother and Dad traveled to many love 
feasts and revivals. For many, many years 
Mother was an active member of the 
Heidelberg Ladies Aid Society. With the 
other sisters she quilted, knotted com- 
forts, made doughnuts, and canned chow- 
chow. With the money they earned, the 
women of the church helped in congrega- 
tional and district service projects. 

Family devotions were a practice in our 
home. Before our meals we thanked God 
for everything he had given us. When 
bedtime came. Mother listened to our 
prayers. Before leaving our rooms, she 
would tuck us under the covers and give 
us a goodnight kiss. She taught us the 
children's songs we still remember. 

Mother had to use tubs and a scrub 




board to launder our clothes, lacking a 
washing machine and other conveniences 
that make a housewife's work easier to- 
day. She liked to see her shelves filled 
with canned fruit, meat, and vegetables 
for winter eating. If there was sickness in 
our home. Mother was the doctor. When 
we children went away, her prayers and 
concern were always with us. 

Mother sought God's plan for her daily 
guide all through her life. Her smile of 
assurance and her work-worn hands were 
a result of serving God well, in being our 
living e.xample. Mother's prayers were 
heard and answered. I give thanks to God 
for a mother who loved us so faithfully 
and steadfastly. She will always be my 
pattern for Godly living. D 

Myron S. Dubble is a Brethren I olunleer Senice 
worker with Voice of Calvary Ministries in Jackson, 
Miss. 



12 MESSENGER January 1985 



Elaine Sollenberger 
quietly takes charge 

She's quiet and self-effacing, but she can do far more than raise 
prize-winning Jersey milk cows. Elaine Sollenberger is now 
chairwoman of the denomination's General Board. 




by Michael Klahre 

Elaine Mock Sollenberger does not like to 
talk about herself. When I interviewed her 
she answered my questions simply and 
directly, but I got the impression that she 
would rather be doing something else. 
That "something else" could be ac- 
tivities such as reading books and letters, 



listening to good music, talking with her 
family and friends, writing her weekly col- 
umn for the local paper, preparing a 
speech, helping do chores on the family 
farm, or preparing for the next meeting of 
the Church of the Brethren General 
Board. 

The General Board's new chairwoman 
has expressed her thoughts and feelings on 



many subjects through speaking and 
writing. Yet she is reserved about much of 
her life. What is she like? What is her 
background? What sequence of events has 
brought her to such a high denomina- 
tional office? What are her thoughts on 
the church and its future? 

Elaine Mock was born in Pittsburgh, 
Pa., where her father was working as a 
mechanic in a dairy. However, her roots 
are in the Brethren history of Bedford 
County, Pa. An ancestor. Christian 
Mock, donated a plot of land to a group 
of Brethren in the 1840s. Those Brethren 
built a log meetinghouse on that land. 
Known as Mock Meetinghouse (see 
Messenger cover story, December 1983), 
it was a forerunner of the Dunnings Creek 
church, which Elaine attended while grow- 
ing up in Alum Bank. 

The oldest of four children, Elaine at- 
tended a one-room elementary school, and 
went on to graduate from high school at 
age 16. "I was born in January," she ex- 
plains. "So I started school when I was 
five. Then I skipped fourth grade. If a 
class was very small the teacher might put 
a capable student up a grade." 

In 1947 Elaine entered Juniata College. 
"I had not planned to go to college," she 
says. "Actually, I went to college on short 
notice. A friend had decided to go to 
Juniata and I just decided to go with her. 
It seemed better than the things I was do- 
ing at the time. And I had no trouble get- 
ting in. There weren't the difficulties with 
admissions that you have today." 

Elaine decided to study Latin and 
English. "After the first term, I noticed 
that my best grades were in Latin. I liked 
it and I liked the instructor. I studied 
English because it seemed appropriate. 
The two have a lot in common." 

In 1951 Elaine became a high school 
Latin and English teacher in Philipsburg, 

January 1985 messenger 13 



Pa. She taught there for three years. 
Later, she taught Latin and Enghsh at 
Everett High School, 1966-67. 

During those years, she was involved in 
church activities in her district, in college, 
and beyond. She was a member of the 
district youth cabinet and the Juniata Col- 
lege deputation team. Other activities that 
broadened her horizons were a summer 
spent as a volunteer in a state mental 
hospital in Elgin, 111., and a 1954 ex- 
perience as a steward at the assembly of 
the World Council of Churches in 
Evanston, 111. 

It was at Elaine's first meeting of the 
district youth cabinet that she met Ray 
Sollenberger, also on the cabinet. After 
seeing each other for seven years, Elaine 
and Ray were married in 1954. They then 
moved to their present home, a short 
distance from where Ray grew up. 

Elaine made the switch from being a 
single teacher to being a wife and business 
partner. She and Ray established a dairy 
farm, Ralaine Jerseys. "When we first 
began," Elaine recounts, "1 did some out- 
side chores along with gardening, canning, 
and freezing food." The farm has been 
successful, producing prize-winning Jersey 
cattle for several years. 

The Sollenbergers also started a family — 
two daughters and a son. The oldest child, 
Beth, is currently pastor of the Pleasant 
Hill (Ohio) Church of the Brethren. Her 
husband, Timothy Morphew, is pastor of 
the West Charleston congregation. The 
younger children, Lori and Leon, are 
graduates of Penn State University in dairy 
production, and are partners with their 
parents on the family dairy farm. 

While she was helping raise a family, 
Elaine was finding other outlets for her 
energy and creativity. In 1961, a few 
months after Leon's birth, she began 
writing a weekly column, "One Woman's 
Thoughts," for the Bedford County Press 
(now the Bedford Courtly Shopper's 
Guide). "There were things happening in 
our daily life on the farm that 1 thought 
people would be interested in," she says of 
the venture. "So, one day, 1 walked into 
the office of the editor of the paper and 
told her what 1 wanted to do. She thought 
it was a good idea and we did it." 

Since then, Elaine has related with feel- 
ing and humor the trials and triumphs of 
family and farm life. "I first signed the 
column anonymously with the pen name, 
'O. Justa Housewife.' Later 1 switched to 
my own name. It's been a kind of family 
diary for the Sollenbergers." It re- 




In her work as General Board chairwoman, Elaine meets with staff executives to coordinate 
the agenda of the Board meetings. Here she confers with James Garber and Robert Neff. 



mains a popular feature for local readers, 
over 20 years later. 

In the middle 1960s the Sollenbergers 
began attending the Everett Church of the 
Brethren, where Elaine had an opportunity 
to work with a great interest in her life — 
music. She became the director of a 
children's choir and an adult choir. "They 
were searching for someone to direct the 
choirs and I just may have had a little more 
nerve than someone else," she explains. 

Although she had no formal music 
training, Elaine could read music, and she 
played the piano a bit. She was also 
methodical and determined. She put 
herself on the mailing lists of several 
music companies, and found music that 
she could memorize and direct, but 
numbers that were also a challenge to her 
and the choirs. 

"I received a lot of encouragement from 
the pastor at that time, Earl Hostetter. He 
was good at helping me plan worship ser- 
vices and supported me when we did 
special programs," Elaine says, always 
careful to give others their due credit for 
her achievements. 

As the children got older, Elaine had 
more time for community activities. She 
became a member of the local school 
board and served 12 years, five of them as 
president. "I was interested in it. There 
were things I thought I could talk about 
and support. It was also a chance to be 
involved with the community other than 
through the church." 

In 1970, she was elected to the church's 
Annual Conference Standing Committee. 
Before that, Elaine had never served on 
any local or district church board, 
although she had been active in both 
areas. She served in a variety of positions 
in the following years. She served on the 
Nominating Committee of Standing Com- 
mittee, which prepares the ballot for An- 
nual Conference. In 1974, she was a wor- 
ship leader at the Annual Conference held 



in Roanoke, Va. In 1975, Elaine became 
the first woman to serve as moderator of 
Middle Pennsylvania District. 

She continued to rise steadily in 
denominational leadership positions. She 
was a member of Annual Conference Cen- 
tral Committee, 1977-79. In 1981, she was 
elected to the General Board and in 1982 
became the vice chairwoman of that body. 

Curtis Dubble, chairman of the General 
Board at that time, worked closely with 
Elaine. He says of her, "I saw growth in 
her, especially as I watched her work with 
the Goals and Budget Committee. She 
handled that well. I think her best work 
was in the area of business administration 
and business employment. She saw that 
people were heard. I know it was frustrating 
at points, especially in hearing demands 
from employee and employer groups. But 
she always worked for fairness. 

"Elaine also worked with the committee 
studying the abortion issue, which pro- 
duced the position paper on abortion 
adopted at the Carbondale Annual Con- 
ference in 1984. There were times when 
she said, T don't agree totally with certain 
aspects of the paper.' She stated her con- 




14 MESSENGER January 1985 



victions, but when the Board voted to 
support the paper, she felt the obligation 
to support it also when it was presented to 
Standing Committee. 

"Elaine is a serious person," Curtis con- 
tinues. "She will joke with you, but she will 
always come down on the serious side. 
She's methodical. And she's committed to 
the church and the board program." 

Elaine succeeded Curtis, becoming 
chairwoman of the General Board last 
June. She says of her new job, "I think 
it's been pretty well defined for me. 1 will 
continue to encourage all viewpoints on 
an issue and help those serving on the 
Board to be heard." 

I asked Elaine how the Church of the 
Brethren had changed in her lifetime. 
"There is less formality in worship today," 
she answered. "The music, the litanies, 
and the sermons are speaking more to our 
everyday living — our hurts, joys, prob- 
lems, and celebrative moments. 

"There is more sharing of leadership 
with the laity — women, men, and youth. 
Earlier, the pastors and the elders took 
the key leadership roles. Now there are 
opportunities for more people to share in 
decision-making." 

Another change that Elaine points out 



Below left: At the November General 
Board meeting, Elaine received from World 
Ministries Chairman Fumitaka Matsuoka a 
duplicate of the Brethren banner that will 
be part of "The Ribbon" project (October 
Messenger, page 4). Below: Elaine is 
proud of the awards that Ralaine Jerseys 
have won inform shows. Right: At the farm 
shows Elaine can be found housekeeping 
for her prize-winning cows. 




is the "better, yet still inadequate prepara- 
tion of people for church membership." 

She also sees a change in the meaning 
of "mission." "It used to be synonymous 
with foreign missions and mission- 
aries—one-way, rather than mutual," she 
says. "For example, when 1 went to camp, 
we always had a returned missionary as a 
leader for the week. Now it's just as com- 
mon to have a member of an overseas 
church, a Nigerian leader for instance. 
And they are not asking for money, but 
are sharing their faith with us." 

I asked Elaine what problems she saw 
facing the church in the near future. "1 
have no crystal ball," she answered. "But 
I think one will be the whole mix of small 
congregations barely able or unable to af- 
ford trained leadership, yet wanting to 
maintain their program. There is also the 
problem of the limited number of trained 
pastors available. 

"Then there is the call and need to be 
ecumenical versus the insistence by some 
to be denominational and withdraw from 
the wider church involvement. And there 




is the ongoing dilemma of great need and 

the limited resources to meet that 

need — the stinginess of our stewardship." 

Holding one of the highest leadership 
positions in her denomination has not cut 
Elaine off from the down-to-earth 
business of maintaining a farm. She still 
gets her hands dirty. "1 still do windows," 
she says with a chuckle. "1 mow the lawn, 
pull weeds, scrub floors, change 
typewriter ribbons. . . . 

"There is less need for my help outside 
since Lori and Leon have returned from 
college and become partners with Ray and 
me. Now I am more of a substitute, a fill- 
in .. . and then in only certain places. 
The new feeding system, for instance, has 
left me behind. I don't know which but- 
tons to push or levers to pull. Also, we 
are doing less gardening, freezing, and 
canning." 

I pressed Elaine about her seeming 
compulsion for involvement. "It's in my 
blood," she said. "I have always had the 
benefit of the encouragement of others to 
be involved with the church. It started 
with my parents, who encouraged me to 
do things, and they provided me what was 
needed — time off, transportation, sup- 
port—to be involved. This encouragement 
has been on-going: Sunday school 
teachers, pastors, family, and 
friends — especially Ray — have offered 
support, or suggested my name for a 
ballot, a committee, a special assignment. 
I cherish the many opportunities I have 
had to share in the mission of the 
church." 

Elaine is a product and practitioner of 
the traditional Brethren values of home 
and family. This solid grounding has 
served as her springboard for diving into 
all the other activities into which her talents 
have led her. She knows firsthand the 
needs of smaller congregations and also 
maintains a vision of the denomination and 
the world church. And she always main- 
tains her caring and compassion, whether 
she is working on smaller projects in the 
local community, or the more complex 
program of the General Board. 

Perhaps the reason Elaine does not hke 
to talk about herself is that she prefers to 
listen, to think, and to act, trying to find 
with others the best solutions and 
responses to the problems and challenges 
facing the denomination she now helps to 
lead. D 



Michael Klohre, a member of Ihe Everett (Pa.) 
Church of the Brethren, served as an intern with 
MESSENGER, 1983-84. 



January 1985 messenger 15 



When children ask about war 

Adults don't have all the answers. But rather than trying to brush off 
children's anxieties about war, there are ways we can create positive 
growth experiences for both the children and ourselves. 

by Judith Myers-Walls and Kathleen Fry-Miller 



"/ have set before you life and death, 
blessing and curse; therefore choose life, 
that you and your descendenis may live" 
(Deut. 30:10). 

"Blessed are the peacemakers, for they 
shall be called (children) of God" (Matt. 
5:9). 

We are called to choose life over death 
and peacemaking over warmaking. We 
know that the huge nuclear arsenals in 
our world today can destroy the planet 
many times over, and many children are 
suffering right now both because of fears 
that such destruction may actually occur 
and because of dollars put into military 
budgets instead of human services. Many 
of us as Brethren parents, grandparents, 
Sunday school teachers, and other suppor- 
tive adults have listened to our children 
ask questions such as: "Why are there 
wars?", "Who makes the bombs?", and 
"Why don't they just stop?" 

Adults certainly do not know all the 
answers. But rather than trying to brush 
off children's anxieties about war the way 
we often discount our own feelings of fear 
and hopelessness, we can find ways to 
create a positive growth experience from 
those feelings for the children and for 
ourselves. Here are some steps that may 
help that positive growth to occur. 

Allow children to express fears and 
anger about the nuclear arms race. 
Children hear news reports, they hear 
adults' discussions, and they sense the 
feelings of urgency around them. For 
many of us, our Brethren peace witness 
has led us to be actively involved in prayer 
vigils, meetings, or other gatherings of 
peacemakers, so that our children are ex- 
posed at a very young age to our con- 
cerns. While they cannot understand the 
complexity of radiation, nuclear explo- 
sions, or international relationships, even 
very young children have learned to 
associate the word "nuclear" with death 



and fear at an age when they do not have 
the coping strategies for dealing with such 
fears. 

One of the most important steps for an 
adult to take to help children cope with 
these fears is to talk about them. Children 
need opportunities to raise topics that are 
bothering them and to talk with suppor- 
tive adults. But some young children have 
difficulty expressing themselves with 
words. Art, puppets, or role-playing can 
be important outlets for those children. 
The adults' responsibility in this sharing is 
to accept the children's feelings and be 
willing to share how some adults are 
working at coping with those same fears. 
Children may then be able to understand 
that it is possible to experience concern 
without despair. 

Find ways to involve children that will 
give them a feeling of control. A big part 
of fear is the feeling that events are out of 
one's control. We need to encourage 
children to make their opinions known in 
order to develop a feeling of control. 
Many Brethren children have taken a step 
in this direction by being involved in the 
Children's Campaign for Nuclear Disar- 
mament. The campaign encourages 
children to write letters of their hopes of 
peace to President Reagan. 



D, 



'ear President Reagan: Don't tell 
soldiers to make no more wars, and no 
more bombs. 1 hate wars. Peace is love 
and hugging and kissing. Do you like 
balloons? I'll send you some, from my 
birthday. Your friend, Eric. 4 years old. 
(and Eric is peaceful.)" 

Drawings or tape recordings of 
children's opinions can be effective with 
helping children feel in control also. 
Drawings can be displayed at church or at 
community gathering places, such as 
shopping malls. At the 1983 Annual Con- 



ference, the North Manchester (Ind.) 
Fellowship of Reconciliation (FOR) had a 
beautiful display of children's artwork 
about peace. Children can gain a feeling 
of control over what is happening around 
them and at the same time let the adults 
know that they are concerned individuals 
with opinions about the world. 

Encourage children to develop a sense 
of caring for others. The Church of the 
Brethren and its world neighbors have a 
responsibility to work toward emphasizing 
altruism, helpfulness, and cooperation as 
highly valued behaviors. We need to have 
opportunities to share with each other 
ways we can be more effective in this very 
important task. 

As members of a church with a tradi- 
tion of commitment to peace issues. 
Brethren have a unique opportunity to 
share with children about their peace 
witness. As children learn to think of 
others' needs, there are many projects 
within the church they can share, such as 
clothing and food collections, a Christmas ' 
bureau project, or the two-cents-per-meal 
world-hunger offering. Another approach 
is to take advantage of our peace heritage 
by relating stories of Brethren peace 
heroes to our children. 

Involving children in international and 
multicultural experiences can be \aluable 
in helping them accept and appreciate dif- 
ferences among people. Exchange J 
students, refugee families, and multi- ■ 
cultural relationships within our own 
churches or between churches provide rich 
opportunities for such sharing. 

Adults need to talk with children about 
war toys and TV violence. Beyond ban- 
ning or condemning such items, it is im- 
portant to let children know why we do . 
not like playing with guns. If children see J 
violence on TV, adults should react and 1 
comment. Silence may well be interpreted 
as approval. 



16 MESSENGER January 1985 



Perhaps the most challenging, yet most 
effective, task as adults is to consistently 
model caring and nonviolent behavior. 
Providing an atmosphere of acceptance, 
affirmation, and mutual respect for 
children is certainly a step toward this 
goal. Discipline that is supportive and 
respectful can be very difficult when our 
frustration is high; it is not always easy to 
remember that love is patient and kind. 
Yet, adults need to let children experience 
forgiveness and also be accepting of their 
forgiveness when it is we who make the 
mistakes. 

Because the war and peace issues are so 
crucial and overwhelming, it is sometimes 
easy for us to forget that peacemaking 
can be fun and guided by optimism 
— something children sometimes need to 
remind us. One Brethren parent became 
very concerned when her young son 
started asking why his parents even 
bothered to have children with such a 
bleak outlook for the future. It is of vital 
importance that we find ways to remind 
children that life is indeed worth living. 

Peacemaking is something to celebrate. 
Why not plan a peace party in your home 
or church? Invite another family or the 
whole congregation. Clowns, balloons, 
and singing can be used to enhance the 
feeling of celebration and to guide the 
sharing of hopes and dreams as we pray 
for a world at peace. 

Work actively for peace and disarma- 
ment. We need to be creative in this work 
of bringing peace to a warring world. 
Adults can learn from children, by tuning 
in to their enthusiasm, their hope, and 
their simple honesty. We must be urgent 
in our work and yet try to communicate a 
feeling to our children that they have all 
the time in the world to grow and learn. 
Together we can and must work to create 
a peaceful world filled with the hope of 
the vision that God has promised us. 

"The wolf shall dwell with the lamb, 
and the leopard shall lie down with the 
kid, and the calf and the lion and the 
fatling together, and a little child shall 
lead them" (Isa. 11:6). D 

Kathleen Fry-Miller is a full-lime mother artd 
homemaker, and coordinator of the Parent 
Cooperative Playgroup at the Beacon Heights (Fort 
Wayne, Ind.} Church of the Brethren, where she is a 
member. 

Judith Myers- Walts is assistant professor of child 
development and family studies at Purdue University, 
West Lafayette, Ind. A member of Highland A venue 
Church of the Brethren, Elgin, 111., she attends the 
Lafayette Church of the Brethren. 




J 



January 1985 messenger 17 



Hope rises from the land 



by I. W. Moomaw 

British historian H. G. Wells looked out 
on his world of the mid-1940s and 
predicted: "At our present pace it will 
take us 500 years to reach a world of 
justice and peace." Today as we view the 
world, there are reasons for his gloom. 

In 1983, the nations of the world incur- 
red military expenditures of $685 billion. 
The world's resources of soil, minerals, 
energy, and timber are being dissipated, 
while the dark clouds of poverty, hunger, 
and political unrest are spreading. In the 
United States and abroad, the land pro- 
vided by God as the base of life for all is 
being controlled by fewer and fewer peo- 
ple. This unfair distribution of land is a 
major cause of the poverty, hunger, and 
political ferment in much of the world. 

In 1970, Earl Butz, a former secretary 
of agriculture, was lecturing across the 
country on "The Modernization of 
American Agriculture." To him that 
meant bigger farms, more machinery, and 
fewer people on the land. He presented 
that view in a debate at Manchester Col- 
lege, where he was questioned by social 
scientists and family farmers who said he 
missed the enduring values of community 
life and the family farm. 

What don't we owe to the farm families 
who make up our stable rural com- 
munities, support the churches and other 
rural institutions, and by intelligence, hard 
work and often at heavy loss, provide a 
free flow of food to our tables and to the 
world! 

Nevertheless, for the past three decades 
tax policies, farm credit agencies, 
research, and price support payments have 
favored the large landholders. Corpora- 
tions and rich private investors have in- 
vaded agriculture at a disturbing rate. One 
oil company holds 1.4 million acres of 
land. A railway company has 2.3 million 
acres scattered over five states. Private 
holdings of over 100,000 acres are com- 
mon. In 1983 nearly 50 large operators 
received price support payments of more 
than $1 million each from the govern- 



ment. The present payment-in-kind farm 
program penalizes the family farmers who 
cannot afford to idle some of their land. 

Because of the lack of a well-studied 
farm policy, 50 percent of family farmers 
are heavily in debt, while many are under 
foreclosure. Some 24,000 farms per year 
have been forced out of business since 
1965. "A way of life is dying," the fVall 
Street Journal has observed. This has 
meant rural unemployment, farm labor 
camps, urban ghettos, and mounting 
welfare rolls. 

In Latin America, a Food and 
Agriculture Organization study found that 
seven percent of the people hold over 80 
percent of the cropland, much of it under 
a feudalistic system that dates back to the 
Spanish invasion. The classic Bell Report 
on land tenure in the Philippines con- 
cluded, "There can be no peace or 
political stability until landlordism and 
usury are curbed and the people are 
allowed reasonable access to land." 



B. 



'ut there are reasons for hope. 

First, there is the awakening among 
peasant peoples and their nonviolent quest 
for land to till. When my wife and I were 
on a field study assignment to Nicaragua 
just before the fall of Somoza, there came 
a knock on our door late at night. One of 
our guests, an agronomist from the Inter- 
American Institute of Agriculture, said, 
"Two questions bring us at this late hour. 
First, are North Americans aware of the 
burning desire of the people here to be 
free from the yoke of Somoza? Second, 
can Protestant missions as now focused 
help to bring reconciliation and justice, 
and thus help to avert the bloodshed that 
is imminent?" 

The questions struck me, for I realized 
he was speaking not for the people of 
Nicaragua alone, but for the tens of 
millions — from the urban ghettos and 
farm labor camps of the United States to 
the plantations of the Philippines — who 
are crying out for justice on the land. 

A year later I was in Singapore speak- 



ing with the secretary for the Christian 
Conference of Asia on priorities for the 
churches in the 1980s. He said in sum- 
mary: "Our priority is to relate in all ap- 
propriate ways to the pleading of ex- 
ploited people for justice and land." 

When 1 took part in a 1963 study tour 
to El Salvador, it was openly known that 
14 families held 75 percent of the land. 
The people pleading against exploitation 
were called troublemakers and com- 
munists; their leaders were often shot 
down by the "security police." Workers 
from the US Agency for International 
Development complained to us that most 
of our aid went to support the "security 
police" and to keep the dictatorship and 
the landed elite in power. 

On our return in 1973, the people in 
their long quest for land were accepting 
help from Cuba, Russia, and other 
sources. The former "security police" had 
become today's "death squads," and there 
were excesses of violence on both sides. 
Today the tragic situation there and our 
regrettable involvement is well known. 

In Nicaragua, after the fall of Somoza, 
the Sandinistas took over a country where 
the treasury had been emptied by Somoza 
as he left, the people were weakened by 
long years of struggle, and remnants of 
the Somoza national guard were still deep- 
ly entrenched. The Sandinistas made some 
mistakes as they hastily moved ahead of 
the people in efforts to establish farm 
cooperatives, health clinics, compulsory 
education, and other reforms. They ac- 
cepted help from all sources, including 
Cuba and Russia. 

The church in general appears to be 
strong and supportive of the reforms. In a 
letter of May 5, 1983, the Baptist Conven- 
tion in Nicaragua asked the Baptist World 
Alliance for "understanding as with great 
effort and suffering we work to form a 
government that is not Marxist or outside 
dominated but based on human dignity 
for all and our own social and economic 
situation." 

Milton S. Eisenhower, President 
Emeritus of Johns Hopkins University 



18 MESSENGER January 1985 



BO. 



and probably our best informed scholar 
on Latin America, spoke to this point. In 
a syndicated article that appeared in the 
August 30, 1983, Tampa Tribune, he 
wrote, "The quest in Latin America is not 
basically a struggle between democracy 
and communism .... The people there 
are angry and have resolved to overthrow 
a system of exploitation that has kept 
them down too long. Revolution will 
come. It will come either by peaceful and 
radical reform, or by violence and blood. 
Military efforts only prolong and increase 
the suffering." 

The millions of landless peasants in 
some 30 countries are one basis for hope 
as they seek some land to till and their 
place as free citizens in the family of na- 
tions. A second basis for hope is an 
awakening among the churches to their 
biblical mandate for justice on the land. 
In 1982 the National Catholic Rural Life 
Conference sponsored an assembly of 
church leaders in Des Moines, Iowa, on 
the role of the church in land stewardship. 
Several ecumenical agencies and 
denominations now have position papers 
and are calling attention to the problems 
of family farmers and the moral aspects 
of land use and world hunger. (See July 
Messenger.) 

Third is the discovery that in addition 
to its social and moral values the family 
farm can be a highly efficient soil conser- 
vator and producer of food. This view is 
supported by recent studies of the US 
Department of Agriculture, a worldwide 
study by the Agricultural Development 
Council of the Rockefeller Foundation, 
and other current research. 

It would be short-sighted to over- 
simplify the difficulties in achieving justice 
on the land, but two areas of emphasis 
are clear. 

First, let the churches accept more bold- 
ly their biblical mandate for land steward- 
ship. This might include literature for 
study, times for special emphasis, ser- 
mons, and attention in our colleges and 
the seminary. For too long we have stood 
aside, probably because of the difficulties 



and because the communists have entered 
areas of injustice, making land reform a 
bad word to us. 

We advocate world peace in the 
abstract, but we should now accept our 
Judeo-Christian mandate and deal with 
injustice on the land as a major cause of 
misery, violence, and war. The Church of 
the Brethren Washington Office is in a 
favored position to work for a well- 
studied, nonpartisan farm program wor- 
thy of our nation and supportive of land 
issues overseas. 

I do not suggest that just land use will 
solve all of our problems. Nor do I sug- 
gest that the church can do all that should 



We advocate world peace 

in the abstract, but we 

should now accept our 

Judeo-Christian mandate 

and deal with injustice 

on the land as a major 

cause of misery, 

violence, and want. ' 



be done; there is much that only govern- 
ments and the people can do. Our chief 
role is to support justice and help to 
create the moral and spiritual climate in 
which land reform can take place. 

Second, we should ask our government 
to update and upgrade our foreign policy. 
As one who has been in service abroad 
for 35 years, I have developed that pride 
in my country that wishes us to do well in 
our relationship with other nations. 
Therefore, it gives me no pleasure to say 
that in many respects our foreign policy, 
especially that of the present administra- 
tion, is outdated and in sad disarray. 

As early as June 1963, Arnold Toynbee 
told a group of us in Washington, "We 
are entering an era when political security 



will not go to the nation with the greatest 
military power, but to the nation best able 
to relate understandingly to the downtrod- 
den peoples of the world." 

Unfortunately, we are doing the op- 
posite. In our efforts to stop the spread of 
communism, we too often pursue a course 
that links us to dictators and landlordism 
and alienates us from the masses who 
then feel forced to turn to Marxism. This 
occurred in Cuba and Vietnam. It is now 
happening in Central America where age- 
old injustices are being challenged in a 
crucible of anguish and hope. 

Our present unilateral and ill-advised 
military involvement there is costing us 
the support of the masses and the respect 
of intelligent world opinion. Our best role 
there would be to end our "covert" 
military involvement and relate creatively 
to the new leadership with the full weight 
of moral integrity, diplomacy, and astute 
negotiation. 

We cannot defend our own freedom by 
denying to others, in circumstances dif- 
ferent from ours, the right to seek 
freedom in their own way. The churches 
with their mandate for justice and com- 
passion face perhaps their clearest sum- 
mons of this century. 

When William Temple was called to 
become Archbishop of Canterbury in 1942 
the times were troubled, as they are to- 
day. In his acceptance sermon he said: 
"As if in preparation for a time like this, 
God has been building up a Christian 
fellowship that binds the nations together 
in true unity and mutual love. Here is our 
one great ground of hope." The millions 
seeking land, justice, and a place in the 
family of nations are a vital part of that 
ground of hope. If all of us as members 
of the archbishop's "Christian fellowship 
that binds the nations together" will 
engage in prayer, study, and vigorous 
moral persuasion, our world can be 
moved notably toward the kind of world 
God wishes for all humankind. D 



/. W. Moomaw, formerly a Brethren missionary lo 
India and later executive director of Agricultural Mis- 
sions, Inc., lives in Sebring, Fla. 



January 1985 messenger 19 



Designing for pastora 




by Tom Deal 

If Brethren congregations were asked, 
"Would you like your pastor to be compe- 
tent?" probably one hundred percent 
would answer "Yes!" All of us expect 
pastors to perform with some expertise. 
But there is another side of the issue. 
While we as local churches and as a 
denomination expect competence, we have 
ingeniously designed the pastoral role for 
mediocrity. Not only have we allowed job 
descriptions for pastors to mushroom into 
long lists of responsibilities, but we often 
expect the pastor to be a master of every 



one of those tasks. 

We Brethren expect pastors to be able 
adminstrators, teachers, preachers, 
visitors, and youth workers. We expect 
them to read widely, be biblical scholars, 
relate well to all age groups in the church, 
and carry on effective public relations in 
the community. 

Obviously, no human being can be 
strong in all these areas. In pulling pastors 
in so many directions at once, we are en- 
couraging them to be mediocre rather 
than challenging them to be fully compe- 
tent. 

The problem is not hard work. Most 



occupations require that. The problem for 
pastors is the multitude of tasks to be 
done. 

What I mean by competency is very 
simply the opportunity to develop and use 
one's strengths. Most occupations strive 
toward this goal. School administrators, 
for example, are hired to do just that 
— administrate. They are not expected to 
visit in every home, teach at least one 
parents' class each year, and be a 
counselor at summer camp. These activi- 
ties would detract from the central area of 
concentration. 

Persons in all occupations — farmers, 
plumbers, doctors, lawyers, cooks — hope 
for time to do what they have the ability 
to do. We can expect pastoral competence 
when there is time for pastors to focus on 
their strengths. 

My hunch is that in the majority of our 
pastorates we do not provide the fullest 
opportunity for high quality work. 
Pastoral skill, like all other skills, is 
gained by experience and training. 
Therefore, if we as a denomination wish 
to have pastors of good quality, we must 
design the pastorate for competence. 

The design process should begin with 
the pastors themselves. In order to be ef- 
fective, a pastor must spend time identify- 
ing strengths and weaknesses. This process 
of self-examination should begin prior to 
accepting the first pastorate and must 
continue throughout one's career. 

It would be a wise investment of 
denominational and district money to 
underwrite the cost of a career counseling 
program for all seminary-trained pastoral 
candidates before they serve their first 
churches. Thereafter, each pastor could 
pay a portion of this expense. If we — as a 
denomination and as individual pastors — 
want competency in the ministry, we must 
commit time and money to the process of 
identifying professional strengths. 

A person who is a strong speaker 
should look for a placement in which this 
particular skill is needed. If a person has 
low ability in Christian education, then it 
would be well to seek a position in which 
Christian education is not the central 
focus. 

Identifying pastoral strengths is one half 
of the design for competence. The second 
part of the plan involves local churches in 
identifying areas of focus for their staff. 



20 MESSENGER January 1985 



I 

ompetence 



If a congregation wants a strong 
counseling ministry, for example, then not 
only is it necessary to find a capable per- 
son, but that individual must be given 
time to use those abilities. If a pastor is 
expected to be strong in a community 
witness, then allow adequate time to par- 
ticipate in various organizations. 

Giving the pastor freedom to minister 
in the area of strength means that other 
persons in the congregation will need to 
take responsibility for portions of the 
church program. Lay involvement is a 
part of every church, of course, but 
designing for pastoral competence means 
that lay persons must assume a major por- 
tion of leadership in a church. 

Congregations have long taken for 
granted that the pastor should be the 
main preacher of a church, for example. 
But maybe the pastor is not the most ef- 
fective speaker in the congregation and, in 
fact, has been hired because of other 
strengths. In this case, a lay person could 
be challenged to preach much of the time, 
freeing the pastor to focus in another 
area. 

Naturally, pastors will need to do more 
than one task, even doing some things for 
which they have slight ability. Yet this 
should not hold the church back from be- 
ing intentional about competency. 

I believe that the Church of the 
Brethren has a potential for spiritual and 
numerical growth that will astound us if 
we unleash it. The key to coming fully 
alive is to design for competent leader- 
ship. Part of this design is careful plan- 
ning at all levels of our denomination, in 
order to allow pastors to develop their 
God-given abilities to the fullest. 

The following items might be con- 
sidered as components in a design to pro- 
mote pastoral competence: 

— increased use of career counseling 
centers; 

— denominational funding for pastoral 
sabbaticals; 

— increased assistance by the denomina- 
tion and the districts to congregations for 
goal-planning so that congregations may 
have a clearer awareness of the pastor's 
role; 

— improvement of information forms 
used by pastors and congregations in the 
placement process, in order to provide 
clearer definitions of pastoral needs and 



expectations; 

— denominational guidelines for clear 
and manageable pastoral job descriptions; 

— a general increase in mediation train- 
ing in congregations so that a high percen- 
tage of pastoral-congregational conflicts 
can be resolved; 



to 



Fruit 



Four peach trees 
thrived in the 
backyard when I lived in Virginia. 
They were sturdy, mature trees. But I 
could never seem to pick a satisfactory 
crop. I would prune branches either at 
the wrong time or in the wrong places. 
More than once a late spring frost 
would "bite" the young buds. Or too 
many larvae (and not enough spray) 
would ruin the fruit. The couple dozen 
peaches I managed to garner over 
those four years only whetted my ap- 
petite. Promising blossoms bore only a 
few mouthfuls of fruit and left me 
hungry for more. 

The poignant experience of a 
thwarted harvest is universal. Scores of 
people in the Bible found in the ex- 
perience a window on God's doings. 

Isaiah was one of them. He sor- 
rowed with the Lord at the meager 
harvest from Israel. God's vineyard on 
a fertile hill yielded only wild grapes. 
Still God, the mournful Gardener, 
wandered among the vineyard of the 
chosen, seeking a harvest of justice and 
righteousness; God found only "blood- 
shed . . . and a cry!" 

Jesus grew just as irritated with bar- 
ren branches and empty religion. "He 
who abides in me, and I in him, he it 
is that bears much fruit," he told his 
followers (John 15). But every branch 
that bears no fruit, God "takes away 
. . . and the branches are gathered, 
thrown into the fire and burned." 

Today, as I envision God tending the 
vineyard branches of Christ's church, I 
wonder: What does God find? 

The signs of spiritual resurgence 
around us are evident. In the spiritual 
life of many churches, one can see the 



— effective educational materials for the 
training of lay leaders. 

Talent is a gift of God. Competency, 
however, is not a gift. It is the result of 
careful planning. D 

Tom Deal is pastor of Modesto Church of the 
Brethren, Modesto, Calif. 



by Timothy K. Jones 

awakening of spring, the excitement of 
green buds, and new blossoms. But 
much of the stirring in my part of the 
country accents ecstasy and enthusiasm 
so much that it neglects transforma- 
tion. It majors on "me" and "us." It 
downplays "thee" and "others." It turns 
spiritual warmth into a hiding place 
from the world. "Jesus is gonna help 
you make more money today at your 
job than ever before," one radio apos- 
tle intones on a local station. 

Yes, Jesus is making me more confi- 
dent, energetic today. But what fruit 
comes of the pleasant feelings? 

Abiding, Jesus says, also means 
bearing. Prayer's natural outcome is 
service. What we sing in praises before 
God must lead to compassion before 
others. "Meditation, no matter how in- 
tense, is no substitute for justice at the 
gate," says Methodist pastor Don 
Shelby. 

Psychology Today reports that 
researchers found that when certain 
groups of people emphasize devotional 
religion, their social awareness grows. 
That is the way it should be. The fruit 
of our faith is always the ways we care, 
the self we share. 

That is my dream for the church. 
We become a vineyard, whose roots 
reach deep into God for nourishing 
life. But we also somehow link the 
power of the mystics and charismatics 
to the visions of the activists and pro- 
phets. We draw from the Spirit's power 
to have vibrant life, but even more to 
enable our branches to bear living fruit 
to a world that stands waiting. D 



Timothy K. Jones is co-pastor of Christ Our 
Peace Church of the Brethren, The Woodlands, 
Texas. 



January 1985 messenger 21 



MM(^ imdf 



Enough for this day 



Read Matthew 6:25-34. 

Some years ago I visited a man who had 
just finished painting his wooden house. 
In fact, he had painted it completely 
— ceilings, walls and floors — and had 
painted himself out of the house! We sat 
on a bench in the yard and chatted while 
the floors dried. What he had lacked was 
a work plan. 

A woman who went abroad for the first 
time in her life put her passport and 
money safely in her suitcase under her 
clothing, only to discover that she could 
not travel without those papers in her 
pocket. Again, it was planning that was 
lacking. 

Many years ago, when 1 was a boy of 
about 12, 1 went camping with some 
friends. Our worried mothers supplied us 
with all kinds of food in tins. We cycled 
until late in the afternoon, set up our 
tent, and made a fine campfire. When the 
bag with tins was opened, we had a big 
argument as to what we would eat. It was 
only then that we discovered that we had 
no can opener. We had left home without 
checking everything. 

As people who are used to having plans 
for everything, we laugh at these examples 
of misdirected care or carelessness. Yet, it 
seems that Jesus encouraged people not to 
worry about such things. "Do not be anx- 
ious about your life, what you shall eat or 
what you shall drink, nor about your 
body, what you shall put on" (Matt. 
6:25). 

Life is more than food and the body 
more than clothing, Jesus continues, and 
he gives examples. Birds do not sow, 
harvest, or store food, and yet do they 
have enough to eat. Of course, they have 
to look for it themselves, but God makes 
sure they they can find it. 

Flowers are in a similar situation. They 
do not spin, weave, or sew, but they look 



very nice — even better than King 
Solomon, and he had quite a wardrobe! 
Of course, flowers have to grow, and they 
must search for food and drink and air 
with their roots and leaves, but God pro- 
vides it for them. 

With people it is the same, Jesus says. 
We can sow, harvest, and preserve foods; 
we can spin, weave, and sew; we can 
work, and we must do so. God will see to 
it that we can live. We may leave quite a 
lot up to him. Being concerned makes no 
sense, because we do not have control 
over the most basic of all things — the 
span of our lives. 



A he story about the manna in the desert 
contains the same theme. The Israelites 
were worrying about food. In Egypt we 
had at least something to eat, they say, but 
what is going to become of us in this 
wilderness? Of course, they have forgotten 
to look toward the one source, who can 
supply their every need, but God has not 
forgotten them. He supplies manna 
— "a day's portion every day " 

Manna is a kind of fungus, caused by 
bacteria, which occurs in the Near East 
from time to time. It has a sweet taste 
and is a welcome addition to the sparse 
desert diet. When the sun rises further 
and the manna warms up, it becomes 
sticky and attracts the ants. 

In the Talmud, a Jewish commentary 
on the Old Testament, the giving of the 
manna is a favorite theme. We are told 
there how the manna falls near the tents 
and even straight into the hands of those 
who get up late. Another piece of legend 
is that the manna tastes exactly like the 
favorite food of the individual eater! But 
underneath all these pious frills there 
throbs that basic rule — "a day's portion 
every day." 

We, who are children of the age of the 



freezer, wonder whether the Lord could 
not have arranged things more efficiently 
for the Israelites. It seems, however, that 
God has his own way of doing business. 
He gives enough for one day, no more, 
and says that we do not need to worry. 

One of his reasons for doing so is that 
he keeps us in humble dependence on 
him. We do not know everything and we 
cannot do everything. We can only live 
from day to day. Jesus tells us not to be 
anxious about tomorrow. Another reason 
for this apparent stinginess on the part of 
God is that it helps us to put our trust in 
him. We learn that he cares for us, every 
day. 

The Lord's Prayer breathes the same 
thought: "Give us this day our daily 
bread." Not a weekly or monthly ration, 
but enough for this day. No more, no 
less. Israel got enough for one day, and it 
is still the same for us. God cares, and we 
must put our trust in him. As trust has to 
be learned, we are given small doses of 
what we really need each day. 

In the eight years I spent in Indonesia, I 
had to make use of dug-outs to sail from 
one island to the other. The seas in the 
Banggai archipelago, where I worked, 
were subject to many contrasting currents, 
winds, and rain storms so that there were 
generally choppy seas. But we had good 
oarsmen in whom we could trust, so that 
we arrived safely. 

And is life really much different? We 
are faced with difficulties, questions, and 
uncertainty, but when we trust in the 
guidance of God, from day to day, we 
will arrive in the harbor of peace and 
confidence. God does not give us certainty 
over a long period of time. He gives us 
enough for one day. D 



Anihonie van den Doel, a former missionary in 
Nigeria, Indonesia, and Surinam, is pastor of the 
Proleslanl Church of Aruba. an island off the coast 
of Venezuela. 



God demands our daily trust. 



22 MESSENGER January 1985 



Holy Manna. 8s & 7s. 

We Have Mel to Worship. — lleb. 10: 25. 



41 



'i-f 



— p- 
1 Breth 

2, Sis ■ 

3. Let 



m 



— ^ I d=crd=zg! _ n r*- r I ^-r-J \ — :t=\ 



- ren, we have met to wor - ship And a - dore the Lord our God: 

ters, will you join and help us, While we speak the Cjos - pel true? 

js love our God su - preme - ly, Let us be to Je - sus true; 

r, ^» I I 






I I 



'^ii 



:r- 






Will you pray with all your pow - er While wi- try to preach the Word? 
Will you tell to trem - bling mor - tals Je - sus^ waits to wel - come you?" 
Let us pray for one an • o - ther, Till our Gixl iQ^kes all things new 

r, *», I i .__ ^ ^ 



:E^,EEE£E^: 

-I* A h— U- 






All is vain un - less the Spir - it Of the Ho - ly One corfics down. 
Tell them all a - bout the Sav - ior. Tell "them that he will be found. 
Christ will call us home to heav - en; At his ta - hie we'll sit *dii 



mi 



I -♦- 



^3i^e^::~lEfE 



T*.^ 



I 

^ % 



L^ 



-♦- ■♦-^-♦- ^ ♦-! ^ -♦■ -♦■ -♦- -^ 



Breth - ren, pray, and ho - ly man - na Will be show - ered all a - round. 
Sis - ters, pray, and ho ■ ly man - na Will be show - ered all a - round. 
Christ will gird him - self and serve us With sweet man - na all a - round. 



I I I I *^ I L-J I I 



Friim the Brethren Hvmnai. I'JOl 






by Anthonie van den Doe1 

January 1985 TBftMNGER 23 




Snowflakes are falling 

in the night, 
When I wake up 

the ground is white. 

Mom calls to me, 
"No school today!" 

"No school, no school!" 
I sing, "Hurrah!" 

I get out of bed 

and bundle up. 
For breakfast Mom serves 

cocoa in a cup. 

It is so much fun 
to play in the snow, 

Until you get cold, 
you go and you go. 

You can make so many 
things in the snow. 

Shapes that are small, tall, 
high, and low. 

What a day! I had oh, 

so much fun! 
All I wanted to do, 

I did get done. 
Karen Freshman, age 10 
Waynesboro, Pa. 




^ 




JftS«Jl 



^ ^-.^^LA 





Jesus and all the little children 

Amanda Booz, age 7 
Orlando, Fla, 



Mother 



My mom and me 

Sarah Stafford, age 6 
Braddford, Ohio 



I like my mother because when our cat has kittens, she lets my 
brother and me keep the kittens. In the winter, my Mom some- 
times says to get the paper. So I get my sled, ride it down the 
hill to our mailbox, get the paper, walk up to our house, and give 
the paper to her. (In a way, she makes me do fun things.) My 
Mom is nice because when she is going somewhere I cannot 
go, she leaves me with somebody I like to be with. I like her 
because she takes me to Kansas to visit my cousins. Mom lets 
me do things (sometimes) that she does not really want me to 
do. My Mom lets me help with things I like to do; she reads the 
directions when my brother and I bake cookies. I like my Mom 
because when we go to a mall, she usually lets my brother and 
me go to different shops. But we have to meet somewhere at a 
certain time. (We all have watches.) 
Gardner Smith, age 9 
New Paris, Ind, 



I 



Small Talk is a monthly page for displaying children's art and writing, and tor suggesting ideas for fun. All children 
are welcome to take part. Send your items to; Kurtz Lens and Pen, 65523 Washington Road, Goshen, in 46526. 



24 MESSENGER January 1985 



Listening to the Word 

We didn't know! 



by Chalmer Faw 

"As you did it (or did not do it) to one of 
the least of these my brethren, you did (or 
did not do it) to me" (Matt. 25:40, 45). 



This favorite "Brethren" text is full of sur- 
prises. For one thing it takes place at the 
Second Coming, an event some Brethren 
no longer think about, much less preach 
sermons about. And another thing: Jesus 
here does not come on as the meek and 
lowly one but as king of the whole earth 
meting out final judgment. 

Everybody is present — Brethren, non- 
Brethren, saved and unsaved. And the 
judgment is entirely out of our control. 
Neither the decisions of Annual Conference 
nor the procedures of Roberts Rules of 
Order are referred to. Jesus himself is com- 
pletely in charge. Let us listen in. 

The enthroned Son of Man orders 
everybody to be divided into two groups, 
one on his right and the other on his left. 
No word has yet been spoken, no expla- 
nation made. Then he turns to those on 
his right and gives a wonderful invitation, 
"Come, O blessed of my Father" (verse 
34). It is the welcome into eternal joy. 
Assuming that we are in the company on 
the right, we are thrilled with the call of 
the Lord and press forward eagerly. 
Heaven, about which we spoke so little 
while on earth, is now within our reach. 

Jesus begins to tell us why we are "in." 
"I was hungry," he says, "and you gave 
me food." "No, that can't be," we say to 
ourselves. "Jesus hungry and we fed 
him?" But he continues, "I was thirsty 
and you gave me drink." There's another 
one. In our whole lives we can't ever 
remember seeing Jesus thirsty. But King 
Jesus is not done: "I was a stranger," he 
goes on to say, "and you welcomed me, I 
was naked and you clothed me, sick and 
you visited me, I was in prison and you 
came to me." By now we are completely 
bewildered. This is something just out of 
this world. 

Then we find our voices and along with 
the multitude around us, manage to ask 
when we ever saw Jesus in such need. 
Then the King opens up to us our whole 



past, the things we had long since forgot- 
ten. With convincing clarity he explains 
that when we fed, clothed, or in any way 
cared for persons in need we really 
ministered to him. We are completely sur- 
prised. We just didn't know. 

Then the King turns to those on the 
left. Perhaps we are among them and not 
on the right after all. So we listen. The 
tone has become more stern. We are told 
to depart. We are not blessed at all, but 




cursed. In fact, it all sounds very grim — 
"eternal fire prepared for the devil and his 
angels." Back on earth we had practically 
ruled out the devil and were very much 
against sermons on hell. What a 
devastating surprise this is. We had 
thought Jesus was all "sweetness and 
light" and now he sends people to hell. 
And not just other people. He is sending 
us to hell. 

Furthermore, how did we happen to be 
here on this left side anyway? We've been 
such good churchgoers, so generous in 
our giving to noble causes, so sure of our 
Christian lifestyle. It just cannot be. 

We don't have time to recover from our 
awful surprise before the King proceeds to 
explain why we are where we are. It is all 
like a bad dream. Whenever we passed up 
the hungry, the naked, the sick, and the 
prisoners he tells us, we passed up him. 
We missed him completely. We were too 
busy with our own interests. Besides, how 
were we to know that in the person of the 
hungry child of Sudan, the bum on our 
streets, the inmate in our prisons, Christ 
was present? If we had only realized that 



Jesus was there, we never in the world 
would have failed to help him. But now it 
is too late. The accounts are closed. And 
we really blew it. 

Yes, by the time we experience this 
story, it will be too late. But as we read it 
now, there is still time. What is it all 
about anyway? 

One thing is sure and that is that we do 
not have here a matter of earning our way 
to heaven. The surprise of all the persons 
involved shows that no one has been able 
to calculate it and so achieve it. Nor can 
we say, as some have assumed, that we 
don't need to accept Christ to qualify — 
just do acts of mercy. Jesus always re- 
quires complete commitment and he alone 
can give the power to live up to the 
discipleship he lays upon us. Well, then 
what is it? 

The basic issue is agape love, that 
unself-centered and unconditional kind of 
love bestowed upon us by God through 
Christ. Only those who, by the transform- 
ing power of Christ, have really embodied 
this agape love are invited to share eter- 
nity with the Lord. 

They have learned to love others regard- 
less of the cost, not because those people 
deserve it or can return it, but because 
they need it. Such persons love people so 
naturally, out of their now reborn nature, 
that they do not keep records of it, and 
are surprised when their Lord confronts 
them with it, a true case of not letting 
"your left hand know what your right 
hand does" (Matt. 6:3). They do not just 
talk about love, they do it. 

We all thrill at the thought, when we 
meet an unfortunate person, that "there 
but for the grace of God go I." Even 
more profound may be the realization 
that "there by the grace of God go I" in 
the sense that I am a part of everyone and 
everyone a part of me. But from our pres- 
ent scripture we learn the most lasting 
lesson of all, that in each needy person, 
"there by the grace of God goes Christ." 
With this realization we shall enter the 
eternal joy of our Lord. D 

Chalmer Faw is a retired Bethany Seminary pro- 
fessor and Nigeria missionary living in Quinter, Kan. 
He and his wife, Mary, carry on a spiritual life 
renewal ministry across the denomination. 



January 1985 messenger 25 



Guess what I 
^Christmas! 

In some families the children say, 'Guess 
what I got for Christmas!' But in the Van 
Dyk family all the gifts are given to Christ. 
After all, it's his birthday, isn't it? 




by Karen S. Carter j 

Packing up the Christmas decorations and 
getting the house "back to normal" is the 
typical Christmas aftermath in most 
American homes. People breathe a sigh of 
relief. After all, Christmas doesn't come 
around but once a year, and now, in 
January, we don't have to think about it 
for 1 1 months. 

Not so for the Van Dyks. For this fami- 
ly Christmas preparations do begin in 
January, as each member of the family 
begins conscientiously to put aside money 
for a present the next Christmas. But 
then, theirs is a different Christmas 
celebration. 

Different how? 

On Christmas Day, the Van Dyk family 
is gathered around the kitchen table. 
While in other homes children and parents 
are following the old tradition of opening 
presents they gave to one another, this 
family pores over a catalog of the 
Christmas Reformed World Relief Com- 
mittee, selecting their presents for Christ. 
Throughout the year the parents and each 
of the four children have laid aside money 
for this moment according to their in- 
dividual ability. Now the long expected 
day is here. They count out their in- 
dividual collections and decide with the 
help of the catalog what their Christmas 
gifts will be this year. Perhaps a goat for 
Mexico, or a beehive? How many feet of 
pipe for a waterline in Haiti will the saved 
up treasure buy? How many citrus trees 
for Nigeria? If one member of the family 
needs a little more cash to complete a 
desired project, the rest of them pitch in 
to help out. 

How did the Van Dyks get started on 
this idea of celebrating the birth of 
Christ? 

Both Sue and John Van Dyk come 
from the Christian Reformed tradition. 
John's family immigrated to Canada from 
Holland when John was 14. Sue grew up 
in California. Her grandparents were also 
Christian Reformed immigrants from 
Holland. John and Sue met while John 
was teaching school in California. He 
served as organist at Sue's church and 



26 MESSENGER January 1985 



gave organ lessons. Sue became one of his 
students. They married and eventually 
moved to Sioux Center, Iowa, where John 
is professor of philosophy and history at 
Dordt College, a school affiliated with the 
Christian Reformed Church. Sue 
graduated from Dordt with mathematics 
as her major. 

"We ran the whole gamut of Christmas 
traditions," Sue reflects. "From a Christ- 
mas tree, which was John's background, 
to no tree, which was mine; from many 
presents to none." 

The idea of no presents grew gradually. 
The Van Dyks became aware of the in- 
creased commercialism of Christmas, of 
which the decorated tree seemed to be the 
symbol. Presents for the small children 
used to be few and simple. The older the 
children became, the more elaborate the 
presents became. "The more we got the 
more we expected next time," Lisa, the 
oldest of the four children, recalls, 
laughing. So they looked for a way to 
make Christmas more meaningful. 

"Birthdays were always very special in 
our family," Sue continues. Whoever has 
a birthday wakes up to find a chair and 
place at the table all decorated, can pick 
out favorite foods to be served for 
breakfast and supper (the two meals the 
family usually eats together), and receives 
several thoughtful and special presents. 



The presents are usually opened at dinner, 
when all can share in the event. "Our 
special emphasis on birthdays led to the 
idea of an alternative Christmas. 
Christmas is the celebration of the birth 
of Christ, so it seemed very logical to 
make it a very special day for him." In the 
spirit of "what you have done to the least 
of these my brethren . . ." the Van Dyks 
pick out projects of need and support 





them financially. They choose their proj- 
ects with the help of the World Relief 
Catalog mailed out by their denomination 
shortly before Christmas. 

In the beginning, the Van Dyks felt 
somewhat caught in the exchange of gifts 
with members of their extended family. 
As time went by, however, and their in- 
tention was understood, this sense of 
obligation ceased. Over the years the 
family has intentionally developed its own 
meaningful traditions to make Christmas 
special and memorable. With music and 
candles, and Dad's preparation of 
Christmas dinner, the focus is on Christ's 
coming into our world. 

The idea of an alternative Christmas 
was really triggered by another family in 
the Van Dyks' church, the Adamses. That 
family adopted the symbol of the rock 
(Christ the Rock) as its Christmas symbol 
and chose not to give presents to one 
another but to Christ, through the service 
projects of its church. While other 
families go out to buy a Christmas tree. 




In the intentional lifestyle of the Van Dyk 
family, a special way of observing 
Christmas is just one of the values taught 
the children. Sue and John also stress 
togetherness, and pastimes such as music 
and books. Left: The Van Dyks light their 
advent wreath as a family. From left— John 
K., Sue, John Tricia, Lisa, and Wendy. 

January 1985 messenger 27 



the Adams family goes out and selects a 
rock, which then becomes that year's 
"Christmas rock." 

"People had hot feelings about this," 
Sue recalls. "Old and cherished Christmas 
traditions seemed to be challenged by the 
Adams family. People became very defen- 
sive, feeling, 'They don't want us to ex- 
change gifts either.'" 

"We really did not hear any good 
reasons for giving gifts to one another, 
other than tradition," John observes. 
"And tradition alone did not appear to be 
a compelling argument. So we thought, 
'Why not try it?'" 

The Van Dyks picked candles as their 
Christmas symbol — Christ, the light of the 
world. A day during Advent is set aside 
on which the whole family joins in mak- 
ing candles. All these homemade candles 
of different shapes and colors are then 
placed on the piano. The built-in mirror 
on the piano reflects and multiplies the 
light of the candles and illuminates the liv- 
ing room with their soft glow. Together 
the Van Dyks spend much time singing 
Christmas carols around the piano all dur- 
ing Advent and Christmas. 



Naturally, being that intentional about 
how to celebrate Christmas means being 
thoughtful and reflective about life in 
general. The Van Dyks are deliberate 
about nutrition and eating habits, buy 
their clothes in second-hand stores (in ad- 
dition to receiving hand-me-downs from 
relatives), and drive second-hand cars. 
Their present car is an old Chevy with 
over 150,000 miles on it. Their home is 
comfortable and simple. The mismatched 
chairs and sofa are worn and useful. 
Camping, combined with bird-watching, is 
their favorite way of vacationing. After 
John's sabbatical at the University of 
Tiibingen, where he has edited medieval 
Latin manuscripts, the whole family took 
a biking/camping trip through Germany 
and Holland, traveling over 800 
kilometers through rain and sunshine. 

If the Van Dyks' intentional life-style 
creates in your mind a family with austere 
and unsmiling expressions reminiscent of 
the American Gothic painting, your men- 
tal image needs correction. The Van Dyks 
are a family full of warmth and cheer- 
fulness, and with consideration for one 
another. They are a family with a sense of 



humor paired with a deep and active con- 
cern for the world in which they live. 
There is no forbidding asceticism, but the 
sound of unaffected laughter. The Van 
Dyks profess discipleship as a joyful alter- 
native to the upward spiraling desire for 
possessions in an affluent society. 

And how do the Van Dyk children react 
to an alternative Christmas? Tricia, age 4, 
has never known it any other way. Lisa 
and John K. think it is a great way to 
celebrate Christmas. They do have some 
support among their peers, since the 
Adams children attend the same school 
they do. 

What about Wendy, the third-grader? 
"In the first year it was a little hard for 
her," Sue admits. "On Christmas morning 
the children of our neighborhood come 
around all excited, and say 'Guess what I 
got for Christmas.'" Now Wendy meets 
her friends with just as much excitement, 
asking: 'Guess what I gave for 
Christmas.'" D 

Karen S. Carter, of Datevitte, Va. , studied at the 
University of Tiibingen, Tubingen, West Germany, 
1983-84, where she met and learned to know the Van 
Dyk family. She is now a student at Bethany 
Theological Seminary. Oak Brook, 111. 




^ BRIDGEWATER COLLEGE 

w 

SS^ For over a century, Bridgewater College has been preparing Brethren youth for lives 

of leadership in the church, the business world, and the community. Offering a challenging Liberal .-Krts 
core curriculum blended with innovative and practical educational opportunities, Bridgewater is designed 
to direct Christian young people to worthwhile careers and to better lives. 



For more information about Bridgewater College contact. 
Ms. Linda F. Clover, Director of .Admissions, Bri 
water College. Bridgewater, VA 22812. Telephone 
(703) 828-2501. Other Brethren colleges are ,^ 
Eli/.abethtown College, Juniata College, 
Manchester College, McPherson College, /f 

and the University of La Verne. 



-^f 





l^rj^j; 



-iT ^„ ,>s~ 



28 MESSENGER January 1985 



On picking on Paul 



Chalmer Faw 

Apostle Paul dealt 
with hard reality 

Jobie Riley's "Opinion" of the apostle 
Paul (November) is upfront, and a clear 
invitation to dialog. There is much in it I 
agree with. Paul's writings have indeed 
been used (or misused?) to justify the 
subordination of women and submission 
to oppressive governments. But so have 
the teachings of Jesus. Christ's statement 
on rendering to Caesar that which is 
Caesar's often has been quoted to support 
obedience to evil regimes. While Jesus 
may not have been so much used to sup- 
port male domination, we may note that 

To hold in respect and fellowship those in 
the church with whom we agree or disagree 
is a characteristic of the Church of the 
Brethren. It is to the continuation of this 
value, and to an open and probing forum, 
that "Opinions" are invited from readers. 
We do not acknowledge our receipt of 
obvious "Opinions" pieces, and can only 
print a sampling of what we receive. All 
"Opinions" are edited for publication. 



even he chose only men to be apostles and 
prescribed a more menial role for women 
in his ministry. 

What we need to realize and appreciate 
is that both Jesus and Paul dealt with the 
hard realities of their times. In their day, 
women were greatly subordinated to men, 
and both of them went far beyond their 
contemporaries in elevating the status of 
women. It was Paul who enunciated for 
all time that "in Christ there is neither 
male nor female" (Gal. 3:28), and that 
husbands should love their wives as their 
own bodies, indeed as Christ loved the 
church and gave himself up for her (Eph. 
5:25-33), a truly servant role. Moreover, 
one of Paul's best loved churches was 
founded entirely on women (Acts 16:11-15 
and all of Philippians). Paul was even 
more explicit than Jesus in declaring the 
equality of Gentiles with Jews (whole 
book of Galatians). We who are of non- 
Jewish background can be forever grateful 
for this strong stand. 

The basic issue is first our understand- 
ing and then our use of the New Testa- 
ment. While it often has been quoted to 
support prejudice and chauvinism, it is ac- 
tually the most revolutionary and 
liberating book (or set of books) ever 
written. If believed and followed, it frees 



CLASSIFIED ADS 



INVITATION — New congregation now forming 
in Venice, Fla Meeting at Ewing Funeral Home. 
140 E. Venice Ave.. 10:30 Sunday mornings. 
Call Rev. Charles Stouder (813) 493-4861 for 
more information. 

TRAVEL — Alr-conditloned bus tour to Phoenix 
for Annual Conference and then to Alaska, 
returning via Canadian Rockies Also 2'/2-week 
alr-conditioned bus tour to Annual Conference 
with direct route back to Elizabethtown For in- 
formation write J. Kenneth Kreider, 1300 
Sheaffer Rd.. Elizabethtown, PA 17022, 

TRAVEL— British Isles. Tour with McPherson 
College this summer, June 15-July 2, Ex- 
perienced directors: Rebecca and Dayton 
Rothrock, $1,595 from Chicago, For informa- 
tion write: Summer School, McPherson Col- 
lege, McPherson, KS 67460, 

TRAVEL— China Tour, 24 days, leave May 10 
1985, $3,295 from West Coast $350 deposit 
Final payment March 15, Brethren director ex 
perienced In Orient, Ruth Lininger, POB 735 
Cannon Beach, OR 971 10. Tel. (503) 436-1340 

TRAVEL — Juniata College Tours. Ski Canada 
Feb. 23-Mar. 2, by train to Laurentlan Moun 
tains, under $500, Greece and 7-Day Cruise 
The world of St, Paul, Apr, 19-May 3; inc 
Athens, Ephesus, Lindos, Corinth, Istanbul 
Crete; about $2,000. Spam/Portugal: May 2-16 



$1,150 Inc. air. Welmer-Oller Travel Agency, 
405 Penn St., Huntingdon, PA 16652. Tel. (814) 
643-1468 

WANTED — Caring individual needed for a com- 
munity specializing in the treatment and 
rehabilitation of individuals with psychiatric dif- 
ficulties Program now includes an urban 
residential program near Boston. Housing, 
utilities, food, and ma|or medical provided in 
addition to cash salaries depending on level of 
responsibility. Contact: Kent Smith, Gould 
Farm, Monterey, MA 01245 Tel (413) 
528-1804. 

WANTED — Minister of Human Resources for 
Central Church of the Brethren, Roanoke, Va. 
Staff person, part-time (20 hr per week) Re- 
quirements: Education and experience in areas 
of youth ministry and Christian education. 
Responsibilities: Plan and coordinate programs 
and activities for youth and young adults, plan 
and/or teach elective courses of study to 
various age groups Salary: $580 per month. 
Send resume or request more information to: 
Central Church of the Brethren, 416 Church 
Ave., S.W., Roanoke, VA 24016. 

FOR SALE— Indian artifact Pottery bowl, 7 in 
diameter Opening 4 in. From the Don Dickson 
collection. Bowl has turtle head and feet. $250. 
Contact Mike Kling, Box 645. Astoria, IL 60501 . 
Tel. (309)329-2419. 



Ci*oss 
Keys 
Villa ge 



Harvey S. Kline, 
Administrator 

a developing retirement 
community of individual 
cottages and apartments 
on the campus of The 
Brethren Home at New 
Oxford, Pennsylvania 

• 10 cottage models from 
$25,700 (all now 
available only from a 
waiting list) 

• 2 apartment models 
from $14,500 (also 
waiting list only) 

• only 2 hours from 
Philadelphia and D.C. 

• 15 minutes from Gettys- 
burg 

• 12 Church of the Breth- 
ren Congregations 
nearby 

• chaplaincy services 

• activities program 

• free transportation 

• nite-time security 

• meals, housecleaning 
and nursing service 
available at modest costs 

• truly independent living 

• the assurance of nursing 
care when needed 

• freedom from household 
chores 

For free brochure send this 
coupon today: 




To: 

Milton E.Raup 
The Brethren Home 

P.O. Box 128 

New Oxford, PA 17350 

(717) 624-2161 



January 1985 messenger 29 



us from pervasive sin in all its forms and 
transforms us as individuals and nations. 
This we learn from both Jesus and Paul. 
Jesus, as God-become-flesh, gave us the 
ideal and the power. Paul, with all his 
weaknesses, did perhaps more than 
anyone in all history to make Jesus 
known to us who are also weak. Without 
him it is doubtful if Christianity would 



ever had been more than a minor Jewish 
sect. Without him there likely would have 
never been European Christianity or a 
Church of the Brethren — maybe not even 
a Messenger in which to have articles 
pro and con! D 

Chatmer Faw is a retired Bethany Seminary pro- 
fessor and Nigeria missionary living in Quinter, Kan. 
He and his wife, Mary, carry on a spiritual life 
renewal ministry across the denomination. 




BRETHREN COLLEGES ABROAD 



BARCELONA. SPAIN 





STRASBOURG, FRANCE 



Breihren Colleges Abroad provides an adventure in 
living and studying with English, French, Germans 
and Spaniards, fully integrated into their educa- 
tional insitiulion BCA offers the opportunity for 
either a year or semester of study for qualified col- 
lege students ot the University of Barcelona, The 
College of St. Paul and St, Mary in Cheltenham, the 
University of Marburg and the University of 
Strasbourg, A maximum of 38 semester hours may 
be earned during the academic year and 15-18 
semester hours m one semester, 

BCA has Resident Directors at each center who are 

- as ^k^r~' ~ i^^nowledgeoble and experienced educators who 

■r^^^WiX^y'i take an interest in students' personal and educa- 
tional needs. 

Candidates must hove completed two full years of 
college before leaving for Borcelono, Marburg, or 
Strasbourg and have a grade average of "B " 
Before leovmg for Cheltenham, candidates must 
hove completed one full year of college and have 
o grade overoge of 2 8 

Cost: 

Charges for the progrom ore set m February for 
each coming year Fees have increased approx- 
imately 7% to 10% each year. The application fee 
IS $20 which should be forwarded with the applica- 
tion form A confirmation fee of $75 is to paid to the 
BCA Office wilhm one month of acceptance. The 
$75 will be opplied to the total cost of the program, 
but will not be refunded if a student cancels. 

The total charge includes roundtnp trans-Atlantic 
transportation from New York, room and board, 
orientation ond/or 3-5 weeks intensive language 
training, university tuition, medical and life in- 
surance. International Student Identity Card (I.D, 
cord), and other educational expenses Several ex- 
cursions and a stay m the capital are included. Not 
Included m this fee ore costs related to travel to 
and from New York, passport, books, visa, sup- 
plies, and other items of o personal nature. Upon 
request, BCA will indicate the current costs of the 
program 

^o^ir^to- BRETHREN COLLEGES ABROAD 

^ MANCHESTER COLLEGE 

N. Manchester, Ind. 46962 

(219) 982-2141 Ext. 238 

Sponiored by: 

Bridgewater College (VA), Ellzabethtown College (PA), 

Juniata College (PA), Manchester College (IN), 

McPherton College (KS), Unlvenlty of La Verne (CA). 




Loren L. Martin 

The Bible is clear: 
Keep all of Paul 

Paul's writings are, despite Jobie Riley's 
argument (November, page 18), of enor- 
mous value to us today. As Christians, we 
are required to listen attentively to the in- 
struction of the Holy Spirit's speaking 
through the penned words of the apostle 
Paul. As a believer, 1 must never question 
the validity, the significance, or the worth 
of any of the Holy Scriptures. 

In 2 Timothy 3:16 (NIV), we read, "AH 
scripture is God-breathed and is useful for 
teaching, rebuking, correcting, and train- 
ing in righteousness." In 2 Peter 1:21 
(NIV), it is written, "For prophecy never 
had its origin in the will of man, but men 
spoke from God as they were carried 
along by his Holy Spirit." These two 
passages, along with others, clearly refute 
the idea that Christianity might have been 
better served by the writings of someone 
other than Paul. 

Such a view questions the power and 
sovereignty of our mighty God. In 
Deuteronomy 4:2 (NIV), we are com- 
manded, "Do not add to what I command 
you and do not subtract from it, but keep 
the commands of the Lord your God that 
I give you." Finally, in Pro\erbs 30:5-6 
(NIV), we are warned, "Every word of 
God is flawless; he is a shield to those 
who take refuge in him. Do not add to his 
words, or he will rebuke you and prove 
you a liar." These verses and their mean- 
ing are clear and need no further exposi- 
tion as to the danger and the conse- 
quences of challenging the Word of God. 
All scripture is God-inspired, leaving ab- 
solutely no room for exception. 

The Bible, unaltered and in its entirety, 
truly holds the answers to all our ques- 
tions. It appears, however, that as we 
become increasingly educated and 
knowledgeable, the abilit\ to accept the 
Bible without further editing, even though 
its meaning is not always crystal clear, 
becomes more and more difficult. It re- 
quires great wisdom for educated people 
to accept both their ignorance and the 
mystery of the Bible without trying to 
justify or validate the Holy Word.D 

Loren L. Martin is a senior at Ellzabethtown Col- 
lege, and a member of Bethany Mennonite Church, 
East Earl, Pa, 



30 MESSENGER January 1985 



t^yiTInlQOilf ^©m'&i 



167th BVS 
Orientation Unit 

(Orientation completed Oct. 7, 

1984) 
Bewley, Barbara, Lancaster, 

Pa., to Ascension School, 

Cove, Ore. 
Brighlbill, David, Montgomery, 

III., pending assignment to 

Haiti 
Cheslock, Lance, Colorado 

Springs, Cole, to ARC Re- 
treat Community, Stanch- 
field, Minn. 
Cheslock, Stephanie, Colorado 

Springs, Colo., to ARC 

Retreat Community, Stanch- 
field, Minn. 
Curtis, Timothy, Newfound 

land. Pa., to CODE, Teguci 

galpa, Honduras 
Dibert, Deanna, Everett, Pa. 

to Casa de Modesto, Modes 

to, Calif. 
Dohner, Peggy, Elizabethtown 

Pa., to Brethren United 

Foundation, Quito, Ecuador 
Gray, Elizabeth, Bridgewater 

Conn., pending assignment 

to Latin America 
Guindon, Helena, Newfound 

land. Pa., to CODE, Teguci 

galpa, Honduras 
Hipps, Carol, Forest, Va., to 

United Campus Ministry 

Warrensburg, Mo. 
Hood, Elizabeth, Cary, N.C. 

pending assignment to Latin 

America 
Kesselring, Bonnie, Sebring 

Fla., to Friendship Day Care 

Inc., Hutchinson, Kan. 
McCullagh, Susan, Northridge, 

Calif., pending assignment to 

Latin America 
Minnich, Paul, Elgin, III., to 

Westside Food Bank, Glen- 
dale, Ariz. 
Murray, Nelson, Jeromesville 

Ohio, to The Brethren Home 

New Oxford, Pa. 
Murray, Phoebe, Jeromesville, 

Ohio, to The Brethren Home 

New Oxford, Pa. 
Nixdorf-Pohl, Martina, Wup- 

pertal. West Germany, to 

Southern California Clergy 

and Laity Concerned, Pasa 

dena, Calif. 
Noble, Anthony, Bellmore 

N.Y., pending assignment to 

Latin America 
Noffsinger, Kaye, Gulf Shores 

Ala., to Habitat for Human 

ity, Americus, Ga. 
Sahr, Richard, Jamestown 

N.D., to Prince of Peace 

Child Care Center, Denver 

Colo. 
Schnepp, Elsie, Beaverton 

Mich., to Washington City 

Church of the Brethren, Nu 

trition Program for Street 

People, Washington, D.C. 
Schweppe, Linda, Lakewood 

Colo., pending assignment in 

Europe 
Sellers, Kristine, Bremen, Ind. 

to Friendship Day Care, Inc. 

Hutchinson, Kan. 
Shaw, Peter, Englewood, N.J. 

to Habitat for Humanity 

Puno, Peru 
Stromswold, Carol, Buchanan 

Mich., to Peter Becker Com 



munity, Harleysville, Pa. 

Tobkes, Carol, Spring Valley, 
N.Y., to Washington Office 
on Latin America, Washing- 
ton, DC 

Trappe, Kirsten, Hamburg, 
West Germany, to Western 
Avenue Community Center, 
Bloomington, 111. 

van Loon, Marjanne, Nether- 
lands, to Jubilee Partners, 
Comer, Ga. 

Venner, Edward, Tunbridge 
Wells, England, awaiting as- 
signment 

Wolfson, Ira, Bronx, N.Y., to 
Connecticut Food Bank, New 
Haven, Conn. 

Licensing/ 
Ordination 

Baker, John S., licensed Aug. 4, 

1984, Mount Bethel, Virlina 
Barnum, Lucinda K., licensed 

Aug. 17, 1984, Midland, 

Michigan 
Bosworlh, Barbara, licensed 

Sept. 11, 1982, Sunfield, 

Michigan 
Bowman, Donna R., licensed 

Sept. 30, 1984, Glade Valley, 

Mid.-Atl. 
Chapman, John H., licensed 

Dec. 6, 1983, Chiques, Atl. 

N.E. 
Chinworlh, James H., licensed 

June 5, 1984, Mechanic 

Grove, Atl. N.E. 
Collins, David H., licensed 

June 7, 1984, Pocahontas, 

Shenandoah 
Crouse, Charles W,, licensed 

Sept. 8, 1984, Tire Hill, West- 
ern Pa. 
Gass, Harold L., licensed May 

12, 1984, Greenwood, So. 

Missouri/Ark. 
Gilbert, Julia, licensed Sept. 2, 

1984, Good Shepherd, 

Fla./P.R. 
Gunlher, Wanda K., licensed 

Aug. 10, 1984, Buena Vista, 

Stone, Shenandoah 
Kipp, Judith G., ordained Aug. 

25, 1984, Elizabethtown, Atl. 

N.E. 
Klaus, Gerald E., licensed Aug. 

25, 1984, Brooklyn, No. 

Plains 
Malenke, Betty A., licensed 

Jan. 3, 1984, Coventry, Atl. 

N.E. 
Martin, H. Stanley, licensed 

July 9, 1984, Heidelberg, Atl. 

N.E. 
Menear, Kenneth, ordained 

Apr. 28, 1984, Bethany, West 

Marva 
Piltenger, Gwynette G., or- 
dained Sept. 2, 1984, Jack- 
sonville, Fla./P.R. 
Prien, Albert, licensed Sept. 8, 

1984, Tire Hill, Western Pa. 
Row, Diane M., licensed May 

12, 1984, Good Shepherd, 

So. Missouri/Ark. 
Sanders, Richard L., ordained 

Sept. 15, 1984, Valley View 

Community, Pacific S.W. 
Shaver, Byrl, licensed July 14, 

1984, Arbutus, Western Pa. 
Smith, David P., ordained June 

9, 1984, McFarland, Pacific 

S.W. 
Tinsman, Mark E., licensed 



May 18, 1984, Wilmington, 

Atl. N.E. 
Vance, Harvey J., ordained 

Apr. 28, 1984, Seneca, West 

Marva 
YosI, Michael D., licensed Aug. 

13, 1984, Flat Creek, So. 

Ohio 
Yost, Elizabeth A., licensed 

Aug. 13, 1984, Flat Creek, 

So. Ohio 
Younkins, Gale H., ordained 

May 27, 1984, Brownsville, 

Mid-Atl. 

Pastoral 
Placement 

Bailey, Danny R., to Maple 
Grove, Western Pa., part- 
time 

Baldeo, Isaac, from Beth- 
any/Rockingham, Missouri, 
to Cranberry, Western Pa. 

Black, Virginia, from other 
denomination to Oakland 
Mills Uniting, Mid-Atl., in- 
terim 

Brant, Woodrow B., from Pan- 
ora. No. Plains, to Green- 
wood/Mountain Grove, So. 
Missouri/Ark., part-time 

Clough, Robert, from other de- 
nomination to Baltic, No. 
Ohio 

Collins, David H., from other 
denomination to Green 
Hill, Mid-Atl., interim part- 
time 

Copenhaver, William A., 
from Linville Creek, Shenan- 
doah, to Chambersburg, 
Southern Pa., assoc. 

Diehl, Stanley T., Oakley 
Brick, III. /Wis., to Pipe 
Creek, Mid-Atl. 

Eller, Raymon E.. to Ivester, 
No. Plains, interim 

Emerson, David, to Union 
Chapel, Western Pa. 

Farringer, Dean L., from retire- 
ment to Waterloo City, No. 
Plains, interim 

Grove, Leland, to Libertyville, 
No. Plains, part-time 

Hare, Jack D., from Outlook, 
Ore. /Wash., to Ottawa, W. 
Plains 

Harry, Ramsumair K., from 
Swatara Hill, Atl. N.E., to 
Woodbury, Middle Pa. 

Jehnsen, Ernest R., to Panora, 
No. Plains, interim 

Kinsey, A. Lee, IV, from 
Cedar Lake, No. Ind., to 
Goshen City, No. Ind., assoc. 

Kissinger, Warren S., from re- 
tirement to Arlington, Mid- 
Atl., interim part-time 

Mallow, Terrell W., from 
Hyndman, Western Pa., to 
Glendale, Middle Pa., in- 
terim 

Metzger, Lester C, from 
Boise, Mountain View, Idaho, 
to Outlook, Ore. /Wash., 
part-time 

Miller, Mark S., to Union 
City, So. Ohio 

Mulligan, Glenn, to Cedar 
Lake, No. Ind., interim 

Riccius, Dan, LaPorte/Mich- 
igan City, No. Ind., to Pyr- 
mont. So. /Central Ind. 

Sage, Glen H., to Jeters 
Chapel, Virlina, part-time 



Sollenberger Morphew, Beth, 
from interim to full-time. 
Pleasant Hill, So. Ohio 

Slovall, William C, from 
Roanoke, Hollins Road, Vir- 
lina, to Beaver Creek, Virlina 

van Leeuwen, Eric, from 
Pleasant View, Shenandoah, 
to Mt. Zion, Luray, Shenan- 
doah 

Anniversaries 

Barnhart, Harold and 
Gladys, North Hampton, 
Ohio, 58 

Baum, Lester and Violet, 
Camp Hill. Pa., 61 

Buckwalter, John and Anna, 
Ronks, Pa., 50 

Coolman, Mark and Mildred, 
Huntington, Ind., 59 

Erb, Samuel and Beulah, Eph- 
rata. Pa., 62 

Funderburg, George and Marie, 
Springfield, Ohio, 50 

Gehm, Siegfried and Irene, 
SchwenksviUe, Pa., 51 

Harnage, Ivey and Bertha, Se- 
bring, Fla., 50 

Holberl, Orville and Katharine, 
West Milton, Ohio, 50 

Judy, Roy, Sr., and Lelia, 
Greenwood, Del., 60 

Kenyon, Dale and Myrtle, Low- 
point, III., 56 

Langham, Francis and Ruth, 
Duncansville, Pa., 50 

Maey, Ralph and Olive, West 
Milton, Ohio, 50 

Seese, Earl and Geraldine, Se- 
bring, Fla., 50 

Shirk, Charles and Gladys, 
Martinsburg, Pa., 58 

Spiller, Truman and Reba, 
Delphi, Ind., 50 

Stone, Glenn and Opal, Al- 
toona. Pa., 50 

Tomlonson, Tom and Goldie, 
Tampa, Fla., 50 

Tridle, Earl and Jeanette, Se- 
bring, Fla., 50 

Van Landeghem, Conrad and 
Dorothy, Norristown, Pa., 56 

Wade, Mr. and Mrs. James, 
Pontiac, Mich., 70 

Deaths 

Angle, Raymond, 81, Mercers- 
burg, Pa., Sept. 20, 1984 

Blair, Virginia, 68, New Ken- 
sington, Pa., Aug. 6, 1984 

Carr, Lelah, 92, Otlumwa, 
Iowa, Sept. 29, 1984 

Cassel, Ralph, 81, Lebanon, 
Pa., Oct. 20, 1984 

Eigenbrode, Pauline, 70, Battle 
Creek, Mich., Aug. 2, 1984 

Fetters, Randy J., 24, Ar- 
canum, Ohio, Feb. 26, 1984 

Flory, Sylvan E., 91. Green- 
ville, Ohio, Sept. 4, 1984 

Frey, Ralph R., 82, Pottstown, 
Pa., Jan. 30, 1984 

Harris, Edgar R., 96, Denver, 
Colo., May 13, 1984 

Hartman, Ruth, 63, York, 
Pa., Sept. 26, 1984 

Hodgden, Clyde E., 98, Erie, 
Kan., July 10, 1984 

Holderread, Fred O., 95, Cush- 
ing, Okla., Sept. 25, 1984 

Kagarise, Gladys L., 78, Curry- 
ville. Pa., Sept. 27, 1984 

Keiser, Janice H., 56. Ephrata, 
Pa., July 10, 1984 



Knox, Esther, 87, Port Provi 

dence. Pa., Aug. 1, 1984 
Koons, Nellie, 96, Waynesboro 

Pa., Oct. 4, 1984 
Linn, Gladys R., 90, Canton 

III., Nov. 26, 1983 
Lucas, Mary E., 60, Lafayette 

Ind., Sept. 27, 1984 
Manges, Edgar L., 83, Bridge 

water, Va., Aug. 1, 1984 
Markey, Emmet, 64, Dallastown 

Pa., Aug. 19, 1984 
Martzall, Katie, 94, Ephrata 

Pa., Aug. 12, 1984 
Masters, Edith V., 65, Harrison 

burg, Va., Oct. 9, 1984 
Mentzer, Herbert F., 84, Eph 

rata. Pa.. Aug. II, 1984 
Miller, Beulah W., 86, La Verne 

Calif., July 11, 1984 
Minnich, James L., 66, Cam 

bria, Calif.. Oct. 7, 1984 
Mulligan, Frank, 87, North Man 

Chester, Ind., Mar. 14, 1984 
Myers, Leah W., 86, Huntsdale 

Pa., Oct. 12, 1984 
Myers, Robert E., 75, Laura 

Ohio, Sept. 9, 1984 
Neher, Medford D., 91, Sebring 

Fla., May 30, 1984 
Ogburn, Vena, 78, Gettysburg 

Pa., July 6, 1984 
Parks, James K., 64, Detroit 

Mich., Sept. 13, 1984 
Pearson, Effie V., 97, Bethlehem 

Pa., July 18, 1984 
Petre, Silas H., 74, Hagerstown 

Md., July 30, 1984 
Preston, Anna E., 85, Frostburg 

Md., Aug. 24, 1984 
Price, S. Alvo, 70, Waterford 

Calif., Aug. 20, 1984 
Ramer, Harold E., 45, Avon 

more. Pa., Aug. 20, 1984 
Rexrode, Oliver T., 84, ElCajon 

Calif., Oct. 20, 1984 
Richwine, Calvin A., 66, Harlow 

ton, Mont., Aug. 11, 1984 
Rosencrans, Robert, 47, Dallas 

Tex., Oct. 1983 
Schiesser, Margaret, 99, Worth 

ington, Minn., Oct. 7, 1983 
Schuiz, Nina, 90, Worlhington 

Minn., Feb. 12, 1984 
Sell, Lawrence .A.. 77, Marlins 

burg, Pa., Sept. 21, 1984 
Sellers, John W., 59, Thompson 

town. Pa., Aug. 2, 1984 
Shipe, Zora E., 92, Eglon 

W.Va., Oct. I, 1984 
Slier, Jennifer, 17, Ashland 

Ohio, Aug. 19, 1984 
Slifer, Ruth, 73, Grundy Center 

Iowa, Aug. 9, 1984 
Smith, Guy. 86, Tipp City 

Ohio, Aug. 14, 1984 
Snyder, Carl E., 85, York, Pa. 

Apr. 18, 1984 
Snyder, Dean R., 54, Woodbury 

Pa., July 14, 1984 
Stauffer, Olga, 78, Polo, 111 

Sept. 12, 1984 
Steele, Martha, 84, Everett 

Pa., Sept. 6, 1984 
Stoner, Anna, 91, West Milton 

Ohio, July 8, 1984 
Thompson. Norman E., 65, El 

dorado, Ohio, Sept. 4, 1984 
Troslle, Gertrude, 84, Fayett 

ville. Pa., Aug. 26, 1984 
Veach, Allen, 32. Branchvillc 

N.J., July 9, 1983 
Wakeman, Benjamin O., 83 

Manassas, Va., Nov. 15, 1984 
Wakeman, H. Early, 88, Luray 

Va., July 3, 1984 



January 1985 messenger 31 



How about a game of 'Significant Pursuit'? 



I began last month's editorial with a confession 
that I had never visited or attended a meeting at 
the headquarters of the National Council of 
Churches in New York City. Now I have to begin 
this month's editorial with another confession: I 
have never played a game of "Trivial Pursuit." 

Some people who know me well profess aston- 
ishment that I have not been drawn into this cur- 
rent table-game craze. They thought I would have 
been one of the first to rush out and buy the game. 
They pictured me in my element, nimbly handling 
the most obscure details of history, art and Hter- 
ature, entertainment, and science. 

Okay, so I do have something of a reputation 
for being a dispenser of trivial information. On a 
recent day a colleague consulted me in a dispute he 
was having over Nathan Hale. "He was the 
Revolutionary War patriot who said, as he was 
about to be hanged as a spy, i only regret that I 
have but one life to lose for my country.' No, the 
story 'The Man Without a Country' was written by 
Edward Everett Hale," I said without looking up 
from my work. "When did Russia take over the 
Balkans?" another colleague asked me in the hall 
that same day. "At the beginning of World War 
II," I answered confidently, sidling back into my 
office to check the encyclopedia for the exact date. 

The point my friends overlook is that I neither 
appreciate trivia for its own sake nor collect it in- 
tentionally. It just accumulates as I go along. I use 
a fine seine as I probe the deep reservoirs of know- 
ledge that interest me, and I just don't bother to 
throw back the small fish that get picked up with 
the larger ones I'm after. (Granted, I dip into 
shallower waters sometimes, as well.) I do enjoy 
being able to come up with an answer when a ran- 
dom trivia question is thrown at me. But deaUng 
with a whole body of trivia with no significance at- 
tached to it — making a game out of trivia — doesn't 
interest me. It . . . well, it trivializes trivia. 

I wonder why "Trivial Pursuit" has become 
such a popular game. Is it just the publicity it gets, 
the exposure in the media? Is it like Cabbage 
Patch dolls: I've got to have one because everyone 
else is getting one? Is it an easy way for lazy people 
to feel like they are intellectual heavyweights? 

Or is it a symptom of some malady rampant in 
western society, aggravated by our affluency, 
greed, and insensitivity? Maybe we are so well 
insulated against the harsh realities of life the 
majority of the earth's people must deal with that 
we have to attach significance to trivia to amuse 
our jaded minds. Could it be that "Trivial 



Pursuit" reflects the quality of our lives? 

What if we tried a game of "Significant Pur- 
suit" instead of pursuing the trivial? 

But someone else has asked that question 
already, someone who said, "I tell you, do not be 
anxious about your life. . . . But seek first his 
kingdom and his righteousness, and all these 
things shall be yours as well." 

Jesus was high on significance. "Why," he 
asked, "do you see the speck that is in your 
brother's eye, but do not notice the log that is in 
your own eye?" In fact he made a nuisance of him- 
self, overturning the tables and spilling the game 
boards where the Pharisees were happily playing 
"Trivial Pursuit." 

"Hypocrites!" he cried. "You tithe mint and 
dill and cummin, and have neglected the weightier 
matters of the law, justice and mercy and faith. 
. . . You blind guides, straining out a gnat and 
swallowing a camel!" 

Jesus was sitting in the living room playing 
"Significant Pursuit" with Mary, when Martha, 
"anxious and troubled about many things," came 
storming in from the kitchen and created a scene. 

In fact, Jesus' whole ministry was one of 
"Significant Pursuit." Over and over he told peo- 
ple to stop being concerned with little things, to 
stop pursuing trivia, and to seek first that which 
was really significant. As when the lawyer asked 
him what was the great commandment in the 
law. Jesus said to him, "You shall love the Lord 
your God with all your heart, and with all your 
soul, and with all your mind. This is the great 
and first commandment. And a second is like it. 
You shall love your neighbor as yourself. On 
these two commandments depend all the law and 
the prophets." 



H< 



.ow much of your life is a trivial pursuit? If 
you're tired of that game, try your hand at "Sig- 
nificant Pursuit." For starters, read through the 
Gospels again, noting the sayings of Jesus. 

Jesus spoke to a people whose lives had been 
blighted by trivial things. The powerful had no 
pity. The poor were being oppressed. Religious 
leaders dwelt on the letter of the law, but not its 
spirit. Is our world today much different? And is 
the gospel any less relevant today than it was two 
thousand years ago? 

Down through the long centuries, Jesus' ques- 
tion still echoes, "Anybody for a game of 'Signifi- 
cant Pursuit'?"- K.T. 



32 MESSENGER January 1985 




000 




"Sounding Forth the Word of Life" 1 Thess. 1:8 
EVANGELISM AND CHaRCH GROWTH IN ACTION 



An Inter-church Evangelism Event for Brethren 

Sponsored by the Brethren in Christ, the Church of the Brethren, 
the General Conference Mennonite Church and the Mennonite Church. 

April 11-14, 1985 

(Thursday evening — Sunday afternoon) 
Regency Hotel, Denver, Colo. 

• Plenary Sessions of the conference will be times of worship, celebration, inspiration and 
stories about congregational outreach and witness. 

• Bob Neff , General Secretary of the Church of the Brethren, will be the featured speaker on 
Friday night of the conference. 

• Friday and Saturday afternoon will feature workshops on a wide variety of topics. 



Sunday morning will include a special Brethren Caucus. Members of the Church of the 
Brethren will gather to dream together regarding new possibilities for evangelism and new 
member ministry within the life of the church. 



• Costs include: 

—Housing: Room with One Double Bed —$45.00 
Room with Two Double Beds — $55.00 
Sleeping Bag option — $ 5.00 per person 

—Registration: Single— $25.00 
Couple— $40.00 
Youth /Young Adult— $15.00 

— Meals: any number of moderately priced eateries are in the immediate area of the 
hotel. 

• Districts are encouraged to plan 'travel pools' (chartered bus and airplane) to this event. 

• Full registration materials are now available. Please complete the coupon below in order 
to request a registration packet. 



Yes, I would like complete information on Alive '85: 
Name 



Address 



(Please cut and mail to Alive '85, PMC Evangelism Office, 
Church of the Brethren General Offices, 1451 Dundee Avenue, 
Elgin, IL 60120) 




BRETHREN 

PRESS 

REMINDER! 



FUNDAMENTALISM TODAY 

What Makes It So Attractive? 

Sexism, creationism, the electronic church, religious 
propaganda — and more — covered by a dozen leaders from a 
variety of perspectives. They look at a very volatile issue and 
discover that each person has something to contribute. In the 
Foreword, Jerry Falwell says, "Fundamentalists find it hard to 
admit that we may be wrong or need to change. But .sometimes 
we arc wrong and sometimes we do need to change. Even so, I 
believe that mainline churches can also learn from us ..." 

Fascinating reading, edited bv Maria J. Selvidge. Paper, 136 
pp., $7.95 

WHEN A FATHER IS HARD TO HONOR 

Through such chapters as Communication Zero; When Your 
Mother Makes It Harder; His Son, Not His Puppet, you will 
share discussions this professor at Greenville College has had 
with youth whose fathers could not be honored. Dr. Elva McAl- 
laster offers first-hand help and healing to others who are hurt- 
ing as a result of difficult relationships with their fathers. A deep 
and sensitive book for young people, parents, pastors, counselors 
and teachers. Paper, 126 pp., $6.95. 

PRAYER 

God's Time and Ours! 

Prayer is an appropriate response to God's grace in Jesus 
Christ; it needs to be exerci.sed in spirit and truth, on various 
themes and on special occasions. 

This book, written by Warren F. Groff, President of Bethany 
Seminary, Oak Brook, Illinois, provides sample prayers and 
meditations for special occasions including Communion, Bap- 
tism and Family Recreation plus 17 themes such as Friendship, 
Death and Peace. Paper, 144 pp., $6.95. 




WE STILL LOVE YOU, BOB 

Written by well-known Christian author, Dorothea Marxin 
Nyberg, this book chronicles her efforts in raising an adopted son 
who manifests emotional disorders resulting from abuse and 
neglect during his first year of life. This is a heart-rending ac- 
count of a mother's seemingh' futile efforts to love a child and 
relate to him as a responsible, mature Christian mother. It meets 
a real need. Paper, 126 pp., $6.95. 

THE POLITICS OF LIBERATION 

John M. Swomley, Jr., Professor of Social Ethics, St. Paul 
School of Theology, looks at the politics of the popular move- 
ment in political thought called liberation. 

He asks such questions as "Whx' are the politics of liberation so 
influential in the Third World?" and "How do liberation politics 
relate to Christian theories of government? "Paper, 120 pp.. $7.95. 




PRAYER 

God s Time and Ours! 





^^ 




PUBLISHED BY BRETHREN PRESS 

Orders and inquiries mav be directed to vour bookstore or BRETHREN PRESS, 1451 Dundee Avenue 

' Elgin. Illinois 60120 Toil-Free 1-800-323-8039 




CHURCH OF THE BRETHREN 



FEBRUARY 1985 



(g(§)0^teOi]1^^ 



"1 Q Never for the Last Time, is there freedom of religion in the 

Soviet Union? Tim Speicher says that's not the most important question 
to ask. 

■^ 2 Ordinary Rocks, Imperishable Jewels. Have you found the 

jewel within? Nancy Werking Poling takes a look at 1 Peter 3:3-4. 

■i A Vietnam Remembered, a veterans Day visit to the Vietnam 
Memorial causes Phil Grout to reflect on two war experiences — 
Vietnam and Nicaragua — and the faith story of the 18 years in between. 

1 6 Pressing Toward Par. Our clergy, "claimed by perfection," are 
often "confused by perfectionism." Warren F. Groff discusses the need 
to press toward the mark without dwelling on shortcomings. 

"19 An Anti-Recruitment Strategy. How many kids want to grow 

up to be ministers? Nancy Werking Poling addresses the importance of 
holding pastors in high esteem. 

20 Who Will Go for Us? God still calls -and people still say "yes." 
Mary Sue Rosenberger describes several creative calls to the ministry, 
both biblical and denominational. 

23 Of Silver Strands, of Life and Death. During an afternoon 

of chaplain duties, Kathy Williford sees the pieces of God's puzzle fit 
together in death and new life. 



In Touch profiles Paul Holsinger, Martinsburg, Pa.; Bob Sollenberger, 
Annviiie, Pa.; and Gerry Plunkett, Oak Brook, III. (2) . . . Outlook reports on 
Annual Conference. Consultation on Aging. Alive '85. China exchange officials. 
Student/Young Adult Conference. Ron and Mary Workman. South Africa. 
Staff changes. Ruby Rhoades death, (start on 4) . . . Update (7) . . . Poem, 
"At the American Embassy," by Tom Kinzie (15) . . . Small Talk (18) . . . 
Windows In the Word (22) . . . Opinion of Mark B. Bowser (start on 26) . . . 
Turning Points (27) . . . Editorial (28). 



Messenger is the official publicalion of the 
Church of the Brethren. Entered as second-class 
matter Aug. 20. 1918, under Act of Congress 
of Oct. 17, 1917. Filing date, Nov. 1, 1984. 
Messenger is a member of the Associated 
Church Press and a subscriber to Religious News 
Service and Ecumenical Press Service. Biblical 
quotations, unless otherwise indicated, are from 
the Revised Standard Version. 

Subscription rates: $10 one year for individual 
subscriptions; $18.50 two years. $8 per year for 
Church Group Plan. $8 per year for gift sub- 
scriptions. School rate 50t per issue. If you move 
clip address and send with new address. 
Allow at least five weeks for address 
change. MESSENGER is owned and 
published monthly by the General 
Services Commission, Church of the 
Brethren General Board, 1451 Dundee 
Ave., Elgin, 111. 60120. Second-class 
postage paid at Elgin, 111., February 1985. Copy- 
right 1985, Church of the Brethren General Board. 



^^^g 


Kermon Thomasson 


OD 


MANAGING EDITOR 


Wendy Chamberlain McFadden 


B) 


EDITORIAL ASSISTANT 


Kathleen Achor 




SUBSCRIPTION SERVICES 


Norma Nieto, Sandy Kleist 
PROMOTION 


» 


Kenneth L. Gibble 
PUBLISHER 


CO 


Connie S Andes 


00 


VOL. 134. NO, 2 FEBRUARY 1985 



CREDITS: Cover, H. Armstrong Roberts. . 
Brethren Press. 2 Tim Frye. 3 top, 8 Kathleen 
Achor. 3 right Morrisons Cove Herald. 4 art by 
Jan Hurst. 6 top, 14 Phil Grout. 6 bottom, 24 art 
by Kermon Thomasson. 7 NBC. 11 Religious 
Newsservice. 13, 23 Wallowilch. 17, 19, 20 art by 
Ken Stanley. 



■ 



LET'S GO AFTER SINNERS 

Ttie October Messenger, on page 14, me- 
tions the note that always appears on the Ti ; 
page of the "Opinions" feature: "To hold 
respect and fellowship those in the church wi i 
whom we agree or disagree is a characteristic 
the Church of the Brethren." 

That sounds good, but what does God's Wo 
say about sin, repentance, and obedience? If i 
characteristic of the Church of the Brethren 
accommodate different shades of disobedient 
to God's plain commands, I must question it. 

Jesus is speaking to us in Matthew 23: 1 5, whs 
he says, "Woe to you, scribes and Pharisee 
hypocrites! for you traverse sea and land to mat 
a single proselyte, and when he becomes a pre 
selyte, you make him twice as much a child ( 
hell as yourselves." 

It is time we stopped finding ways to accon 
modate sinners. As Christians, let us pronoun^ 
sin sin. Let us pronounce repentance, obedienci 
and victory in Christ Jesus. Let us make ol 
message a blessing for time and eternity. 

Clarence G. Priser 
Brookville, Ohio 

WESTERN SIDE OF THE GAP 

I liked Jan Eller's "Opinion" (October) on th 
Brethren geography gap. I have lived in Lo 
Angeles all my 49 years, and I have also tra\ elei 
throughout the United States, visiting man 
Brethren churches. Eller is "right on." 

There is a big fence or iron curtain in th 
Midwest. This is evident from noting the peopb 
nominated to denominational position. The higl 
majority are from the East. 

I have been involved in a pastor search. Fev 
Brethren pastors want to move west. I expect th( 
Church of the Brethren to disappear from thi 
western United States in the next 10 years. 

Bill Forney 
Los .Angeles, Calif. 

WORK WITH THE MENNONITES 

I read with interest and enthusiasm Jay 
Gibble's "Column" in October. I work in a Men- 
nonite mental health facility, in a halfway house. 

We Brethren need to strengthen our efforts to 
link up with the Mennonites in making holistic 
health a reality. I am excited to learn that formal 
conversations are bearing fruit as Brethren and 
Mennonites have made a commitment to work 
together. 

We have volunteer speakers who present our 
work at Philhaven Hospital to church groups in 
our area and district. We praise God that we can 
help meet the needs of the whole person. 

A. C^TH,\R1NE B0SH,iiRT 

Palmyra, Pa. 

LET'S LAY IT ON THE LINE 

The November editorial comment anent the 
jingoistic, tub-thumping, tlag-waving, pseudo- 
Christian posture of the nation is most relevant 
and timely. ,\las, it has been timely since the pre- 
McCarthy days, but never more so than now. 

There are many Brethren who have either lost 



heir way under this constant barrage of 
ingoism, or who do not understand why they are 
Srethren. They seem largely to ignore the 
(hilosophical and spiritual concepts of the 
hurch's origin. 

Perhaps it is time for the church to "lay it on 
he line," and take the great chance for what it 
lieges to believe, and then trust in its survival. It 
QSt might be the same action that led to the for- 
mation of the Church of the Brethren in the 
beginning. 

H. C. Mitchell 

' l/lount Morris, 111. 

I 

■HANKS FROM A PRESBYTERIAN HEART 

I read the November editorial, "Do Dunkers 
;)are to Be Patriots?" with joy and reassurance. 
\\\ around me are well-satisfied citizens being 
sked to determine whether they are better off, 

/ .ithout addressing the needs of our brothers and 
isters who have less. 

1 have been made to feel almost alien because 
•{ my reaction to an increased military budget 

' attened in the name of fundamentalist Christian 
ieace. After constantly hearing about the need to 
e patriotic and to support the military build-up, 

. nd about the cutbacks in caring for the 
nemployed and the poor, I had begun question- 
ig my worth to society, and wondering if I was 
ruly that much out-of-step. 
i The editorial, with its definition of patriotism, 
eturned to me my perspective. From the bottom 
f my Presbyterian heart, 1 thank Messenger. 
Alice C. Pierce 
ilattle Creek, Mich. 

J 
llEAGAN'S GUIDE FOR GIVING 

! Messenger depicts the Reagan administration 

; Is uncaring, hard-hearted, and insensitive to the 

I leeds of the poor. Yet, the percentage of our na- 

! [ional budget spent on entitlement programs has 

frastically increased each year. In the past year, 

i2 percent of the budget has gone for programs 

■uch as welfare, aid for dependent children, the 

Inemployed, and programs for the elderly. 

Does your church set aside 42 percent of its 

udget for the poor? Do you set aside 42 percent 

f your income for the poor? 

If the answer is no, then don't condemn the 

ecular government for doing less than you do. 

M. L. Showalter 

larrisonburg, Va. 

\ STRAW MAN OF 'REAL PATRIOTISM' 

The November editorial came as close to a 
•residential preference as any written in an elec- 
|ion year in the magazine. 
j But what troubled me is that the writer relates 
; |s much to one side of the political spectrum and 
jiewpoint as he accuses Time magazine of doing 
1/ith the other. 

Time is given more credit for the mood of the 
ountry that it would take upon itself, while 
here are many other parts of the media that have 
eported on the "fundamental matters of justice" 
et unfulfilled in our society. 

The writer sets up a straw man of "real 



patriotism" and then proceeds to give it flesh and 
bones where none exists. Real patriotism is a 
good deal more — and sometimes less — than what 
a Republican administration, the Moral Major- 
ity, Time magazine, and the church says it is. 

Now the Catholic bishops have delivered their 
social critique of the American system, and for a 
year we will hear how badly the American way 
serves the needs of people. Indeed, there are 
deprivations and wants. 

How is justice for all best attained? Within 
what choices and consequences? The church 
would do well to engage its members in such an 
examination, within the difficuh choices and 
harsh realities of democratic pluralism and 
Christian compassion. Maybe then we can begin 
to define "real patriotism" — if it needs a defini- 
tion at all. 

Ronald E. Keener 
Winfield, 111. 

QUESTIONS ON PAYING THE PASTOR 

In response to Dean Kindy (November "Opin- 
ions") on pastors' pay, Jesus had a parable that 
taught that the kingdom is one of equality — no 
seniority Ust, no preferential treatment (Matt. 
20:1-16). Yet, the parable also taught that one is 
to accept one's pay based on the agreed-upon 
conditions, without grumbling because someone 
else makes more. 

I do have some questions: Who decided what 
the needs of pastors are? Should our lay people, 
who make many more times their own needs, be 
the judge and jury in deciding the pastor's needs? 
And does Kindy ignore Paul's admonition that 
pastors are worthy of "double pay" (TEV) or to 
be "paid well" (LB) (1 Tim. 5:17-18)? 

Ray.mer D. Cox 
Cushing, Okla. 

PETER IN DEFENSE OF PAUL 

I was dismayed to see Jobie Riley's "Opinion" 
on the apostle Paul (November) in Messenger. 
Is the editor so unaware of Peter's warning in 
scripture, when he was saying that in Paul's 
writings there are "some things hard to under- 
stand, which the untaught and unstable distort, 
as Ihey do also the rest of the Scriptures, to their 
own destruction"? Peter goes on, "You there- 
fore, beloved, knowing this beforehand, be on 
your guard lest, being carried away by the error 
of unprincipled men, you fall from your stead- 
fastness" (2 Peter 3:16-17 NASB). 

Dolly Martin 
Ephrata, Pa. 

REACHING OUT TO THE LUTHERANS 

I am Lutheran, but my grandma is Brethren. 1 
looked in her Messenger. I like "Small Talk." I 
wish this was a Lutheran magazine too. 

Cecilia Manuel 
Greenbelt, Md. 

(Cecilia Manuel is an 8-year-old member of 
Holy Cross Lutheran Church in Greenbelt, Md. 
Could she have hit on an answer to the question 
about a new church magazine that's puzzling the 
merging Lutheran denominations?— Ed.) 



^(Q\(m@^m 




Anna Evans Wilson 



Aha November Messenger cover fea- 
tured an adaptation of the cover art of the 
1901 Inglenook Cook Book. In that 
month's Page One column I told of my in- 
terest in learning the identity of the woman 
in the drawing, and asked for readers to re- 
spond if they knew who she was. 

It wasn't long before letters started arriv- 
ing. A few offered speculation that proved 
wrong. But on November 7, I got a letter 
from Lula M. Carrier Henderson, of Per- 
kins, Okla. , telling me that "Miss Inglenook" 
was her cousin, 
according to what her 
mother had always 
said. In a few days 
another letter came, 
from Rena Neff 
Wright, of Nokes- 
ville, Va., substan- 
tiating Mrs. Hender- 
son's claim with pho- 
tocopied pages of a 
book about the Car- 
rier family. 

Letters began to 
flow back and forth. In December 1 got a 
phone call from Beth Wilson, of Torrance, 
Calif. Her husband, Steven Wilson, is a 
great-grandson of "Miss Inglenook." And 
through Mrs. Wilson, I got in telephone 
contact with Ellen Wilson Sanner, of 
Placerville, Calif., 81 -year-old daughter of 
"Miss Inglenook," herself! 

So now the story can be told: "Miss Ingle- 
nook" was Anna Evans Wilson. 

Anna's grandfather William Henry Car- 
rier was from Rockingham County, Va. He 
and his wife, Sarah, eventually settled in 
Missouri. Their daughter Rebecca Susan 
married Richard Evans, and they were the 
parents of Anna, our model. 

Why or how Anna came to be on that 
book cover, even her last surviving child, 
Ellen, was unable to tell me. Anna married 
a Baptist man, Samuel Wilson, and joined 
his faith. They wound up in Oakland, 
Calif. Anna died relatively young, 
November 10, 1928, and is buried in 
Oakland's Mountain View Cemetery. 

Ellen Sanner, far removed from the 
Church of the Brethren world, was aston- 
ished to learn that her mother, gone more 
than half a century, had made the Messen- 
ger cover. Yes, she remembered the Breth- 
ren— "Dunkards, we called them," she 
chuckled. But she was surprised to learn that 
the cook book is still in print, and has always 
been one of Brethren Press' hottest items. 
And guess what, Ellen still has her mother's 
copy of that bestseller! —The Editor 

February 1985 messenger 1 



in 




h 



Bob Sollenberger: Farming, flying, and philosophizing 



Bob Sollenberger, flying farmer and 
second-term moderator of the Mount 
Wilson (Lebanon, Pa.) Church of the 
Brethren, marches to the beat of a dif- 
ferent drummer. In a credit-card culture. 
Bob shuns perpetual debt like the prover- 
bial plague. In an economy geared to 
planned obsolescence, this mild-mannered 
maverick voices a theory of economics 
that "goes against the grain." 

In practice, however, this former 
schoolteacher's 34 years on a 120-acre, 
Lebanon Valley farm have provided him, 
his wife, Verna, and their four children 
with a good life, a life of relative 
freedom. 

And, for Bob, that now means freedom 
to "do as the birds do," flying at least 
twice weekly in his 1951 Beechcraft 
Bonanza. Looking down the 2,150-foot 
grass runway ribboning through a level 
ridge of deep-green corn. Bob allows, 
"Before I bought this farm, I first looked 
to see if there'd be place to put an airport 
. . . someday." 

While his stack of log books now shows 
over a thousand flying hours, Bob's career 
in aviation began somewhat belatedly, at 
age 40. 

"Before that, I guess I must've thought 
about flying every day though. I grew up 
on a farm near the little community of 
Everett, Pa., and, at that time, every kid 
around was crazy about aviation. 

"I was 10 years old, you see, when 
Lindbergh crossed the Atlantic. I 
remember standing on our back porch, 
looking for him when I'd heard the 'Spirit 
of St. Louis' would fly along Route 30. It 
was the most captivating event," he 
muses. "I knew then that someday I had 
to ny." 

Looking not unlike his boyhood hero. 
Bob explains how he recently traded his 
65 Jersey cows for a new concept — raising 
corn and soybeans as cash crops. Scien- 
tifically in tune with the times, he utilizes 
solar panels to dry the shelled corn. 

Indeed, his 1984 corn crop promises to 
be "the best ever." His secret? "Well, I 
planted it with a 1946 tractor and a 1951 
cornplanter," he confides with quiet 
satisfaction. In 1950-51, he built two 
dump wagons which, like their 66-year-old 
maker, are "still going strong." 

These days, his competent hands are 

2 MESSENGER February 1985 




busy buildmg a new dream — a single- 
place, open-cockpit biplane, "a little old- 
fashioned, but basic . . . the sort of con- 
struction I've always wanted to do," Bob 
explains. 

He works in a converted milkhouse, 
from a dog-eared book of instructions 
showing "what to do, but not how." And, 
he hastens to add, "I certainly don't use 
any fancy tools, just what I happen to 
have." 

An active member of the Annville 
Church of the Brethren, nurtured in the 



Cherry Lane congregation. Bob has held, 
over the years, "all offices except 
minister." 

He prefers, instead, to express his deep 
and optimistic faith in other ways. "We 
live in an economic world. If religion 
doesn't affect economics, what does it af- 
fect?"— Nancv Kettering Frve 

Sancy Kettering Frye, a freelance writer from 
Lebanon, Pa., was raised in the Annville (Pa.) Church 
of the Brethren. 



Paul Holsinger: A seven-year labor of love 



One Saturday afternoon last April, Paul 
Holsinger looked up from his work and 
said to his wife, "Well, what do you 
know!" She replied, "You didn't!" But he 
had. After seven years of daily toil, Paul 
had finally finished indexing 254 volumes 
of the Liebegott collection in the Mor- 
risons Cove Community Library, in Mar- 
tinsburg. Pa. And all that work had been 
voluntary for the 85-year-old retired 
physician. 

The Liebegott collection of scrapbooks 
is filled with information about early set- 
tlers in the Cove area — many of whom 
were Brethren — and their descendants. 



George Liebegott, a native of the Cove, 
compiled miscellaneous materials about 
families in the area prior to his death in 
I960. At that time the collection was 
turned over to the library. Genealogists 
regard these scrapbooks as goldmines for 
researchers, but they were always handi- 
capped in locating names easily until Paul 
Holsinger came along with his index for 
each volume. 

Paul and his wife, Helen, are both 
Juniata College graduates and both are 
physicians. They lived in Pittsburgh for 
many years, but retired in Martinsburg. 
The son of a Brethren minister, Paul 



Gerry Plunkett: Vocation is being called 



Gerry Plunkett doesn't think of a career 
as a straight path to a certain goal, but 
rather as a winding road or a leisurely 
Sunday afternoon drive that often takes 
unexpected turns. 

Registrar and administrative assistant to 
the president at Bethany Theological 
Seminary since 1977, Gerry's strong 
organizational skills are still in high de- 
mand. 

Gerry started out in education, which 
remained an important goal in making her 
subsequent career choices. At first a 
school teacher, then a member of the 
Foreign Mission Commission in Elgin, 
111., Gerry began climbing the ladder of 
success with her decision to join an educa- 
tional publishing firm, Scott Foresman, in 
Chicago. 

The company's production included 
reading texts and workbooks. Almost all 
the writing was done in house, with the 
"authors" actually only consulted. After a 
few years Gerry was promoted to assistant 
editor, and before much longer, directing 
editor, where she became primarily a 
supervisor. 

"1 did an unprecedented thing then, 
especially in the days of women's lib," she 
says. "I said that 1 would rather have a 
position in which I was actually doing a 
little more of the research and writing 
than the directing. I asked for a transfer." 

So Gerry went back to writing elemen- 
tary and junior high materials as a senior 
editor. 




The opening at Bethany Seminary came 
at just the right moment for Gerry. 
Changing patterns were diminishing the 
more creative aspects of editorial work. 
She was glad to find a church-related in- 
stitution through which she could use her 
skills. The time was right. Taking a major 
cut in salary, Gerry decided to make the 
move. 

A Bethany graduate herself, Gerry 
serves as the school's registrar. As that is 
not a full-time job, she also, as adminis- 
trative assistant, does whatever else needs 
to be done: organizing such continuing 
education events as pastoral seminars and 
extension schools, keeping accurate 
records of meetings, putting information 
into the proper perspective. In her "spare 
time" she volunteered to copy edit the 
Brethren Encyclopedia. 

"Don Durnbaugh and I say we're the 
only two people who've read it entirely," 
she laughs. 

Gerry sees each particular task as being 
determined by internal needs and external 
opportunities. In this light, she has no 
regrets about her career choices. 

"To me, vocation is being called to 
work for the glory of God and the good 
of your neighbor," she says. "The par- 
ticular tasks you're in as you work toward 
those two goals may vary greatly, and for 
me it has. All of it is vocation, be it in the 
secular world or in a Christian 
institution." — K. A. 




The Holslngers present the Liebegott Index 
to Martinsburg librarian Joyce Paden. 

became interested in the history of the 
Holsinger family in America. He and 



Helen contacted hundreds of Holsingers 
in their travels, and visited libraries, 
courthouses, and cemeteries for informa- 
tion that was eventually published in three 
volumes. 

A direct descendant of Alexander 
Mack, as are many Holsingers, Paul had 
already rendered great service to 
genealogists before he took on the 
monumental task of indexing the Liebe- 
gott collection. Now, in a time when com- 
puters are taking over many such tedious 
tasks, Paul is still making good use of 
what he calls his own "calorie-powered 
computer." Asked if he ever wearies of 



genealogical research, he says, "Once you 
get in in your blood, you never give up." 

In that spirit, Paul is counting on 
spending another five or six years making 
an overall index of names in the Liebegott 
volumes. Having finished the first phase 
of his gigantic undertaking on a Saturday, 
he was ready on Sunday to begin the final 
phase of "something that will help people 
in the future." -Kenneth I. Morse 



Kenneth I. Morse, former editor o/ MESSENGER 
(1950-1971), is coordinator of historical resources for 
the General Board. 



February 1985 messenger 3 




"The fish symboUzes Jesus' evangelism of fishing for men, ' and the loaf symbolizes a 
ministry to the needs of the whole person, " says artist Jan Hurst of Norristown, Pa. 

Phoenix conference highlights evangelism, 
celebrates century of women's organizations 



Following last year's break with tradition, 
the Saturday evening service at Annual 
Conference will be a special program with 
no sermon. This year's program, coor- 
dinated by Theresa Eshbach, is planned 
around the observance of the 100th an- 
niversary of women's work in the Church 
of the Brethren. 

Moderator James F. Myer will preside 
over Annual Conference 1985 at the 
Phoenix Civic Plaza, Phoenix, Ariz., July 
2-7. 

With the theme "Called To Make 
Disciples," based on Matthew 28:18-20, 
Annual Conference officially opens with 
the Tuesday evening worship service and 
closes with the Sunday morning worship 
and consecration service. Business sessions 
run Wednesday through Saturday. 

Myer, a free minister at the White Oak 

James F. Mver Lila McCrav 



(Manheim, Pa.) congregation, will speak 
on the Conference theme in his keynote 
speech Tuesday night. 

Other general session speakers who will 
address different aspects of the theme are 
Lila Wright McCray, volunteer field inter- 
preter for the General Board, Elkhart, 
Ind., Wednesday; Arthur Evans Gay Jr., 
immediate past president of the National 
Association of Evangelicals and senior 
minister at South Park church. Park 
Ridge, 111., Thursday; Robert W. Neff, 
general secretary of the General Board, 
Friday; and Nancy Rosenberger Faus, 
Bethany Theological Seminary faculty 
member, Sunday. 

Worship leaders for the evening services 
are moderator-elect Donald F. Durn- 
baugh, Sylvia Boaz Warren, Galen R. 
Snell, Gayle Hunter Sheller, and Glenn 

Arlhur Cav Jr. Roherl H. AW/ 





and Mary Frazier. 

Each morning, Wednesday through 
Saturday, 15 minutes of the business ses- 
sion will be reserved for teaching of the 
Scriptures. They will be led by Paul E. R. 
Mundey, evangelism staff for the General 
Board's Parish Ministries Commission. 
Arlene Schlosser Keller will serve as 
music coordinator, Gerry Pence will con- 
duct the Conference choir, and Nadine 
Pence Frantz is coordinator of worship 
services. Chairing the district coordinating 
committee is Juanita Sarten. 

The Phoenix Civic Plaza will be the site 
for worship services, business sessions, 
and all exhibits, including SERRV and 
Brethren Press. 

Bible study sessions are scheduled for 
mornings and evenings Wednesday 
through Saturday. Insight sessions are 
scheduled every morning and evening, ex- 
cept Saturday evening. Sessions will be 
held in meeting rooms at the Hilton and 
Hyatt hotels. All facilities are air- 
conditioned and accessible to people with 
physical disabilities. 

Early evening concerts, coordinated by 
Venona Bomberger Derrick, will be held 
Wednesday through Saturday from 6:00 
to 6:45. 

Pre-conference meetings will be held in 
the Hilton and Hyatt hotels. Standing 
Committee convenes at 10:45 Sunday 
morning and plans to conclude Tuesday 
noon. General Board meets Monday after- 
noon. The Ministers' Association meets 
Monday evening through Tuesday after- 
noon. The Health and Welfare Con- 
ference meets Monday e\'ening through 
Tuesday afternoon. 

Disaster Emphasis Day is Tuesday, 
which is also a day of intercessory prayer. 
Meetings related to the 100th .Anniversary 
of Women's Work will be held Monday 
evening through Tuesday afternoon. 
Womaen's Caucus meets Tuesday after- 
noon. 

Child care will be pro\ided in the Civic 
Plaza during business sessions and wor- 
ship services. Information and reservation 
forms for child care and for children, 
junior high, senior high, young adult, and 
.\ancy R Faus singles activities will 

be in the packet 
that is mailed out in 
early March to 
registered delegates, 
pastors, and others 
who request it. 
y ^ ^^^ packet also in- 

— ■ ""^^tfahw eludes information 




4 MESSENGER February 1985 



about registration, accommodations, and 
transportation. 

The following items of business are ex- 
pected at the 1985 Annual Conference: 

Membership. The 1983 Annual Con- 
ference appointed a committee to study 
the meaning of membership, to question 
the adequacy of current definitions of 
membership categories, and to propose 
recommendations for updating polity 
statements on membership. A final report 
is expected. Committee members are 
Hubert R. Newcomer, Harold E. Yeager, 
Judith Hershey Herr, Howard A. Miller, 
and Richard B. Gardner. 

Leadership development and ministry. 
A committee appointed by the 1983 An- 
nual Conference presented a report to last 
year's Annual Conference, which adopted 
the report with one addition. The commit- 
tee was to do further study on calling and 
ordination, with a position paper brought 
to this year's delegates. Committee 
members are Warren F. Groff, William 
A. Hayes, C. Henry Hunsberger, Alice 
Martin-Adkins, and Carroll M. Petry. 

Taxation for war. The 1984 Annual 
Conference appointed a committee to 
study and recommend how Brethren 
should respond to the dilemma of paying 
for war. The concern from a Michigan 
District query on telephone tax redirection 
was also referred to this study committee, 
with the stipulation that a specific recom- 
mendation regarding the General Board 
payment of the federal telephone excise 
tax be brought to the 1985 Annual Con- 
ference. Committee members are Richard 
O. Buckwalter, Violet Cox, Gary Flory, 
Philip W. Rieman, and Arlene E. May. 

Tithing and Christian stewardship. The 
1984 Annual Conference asked that the 
stewardship team of the General Board 
review and update the 1963 statement on 
"Tithing and Christian Stewardship." A 
report is expected at the 1985 Conference. 

Review and Evaluation Committee. 
This committee is charged with reviewing 
and evaluating the work of the General 
Board. A final report is due. Committee 
members are Wanda Will Button, A. Blair 
Helman, Wilbur R. Hoover, Dean M. 
Miller, Nevin H. Zuck. 

Pastoral compensation. Delegates 
regularly receive recommendations on 
pastors' salary and benefit packages. This 
year's committee members are Ray Click, 
Helen Persons, Opal Pence Nees, Alton 
McDaniel, and Gordon Bucher. 

Genetic engineering. In response to a 
query from West Marva District, the 1983 



Annual Conference instructed the General 
Board to monitor issues related to genetic 
engineering and within two years to report 
to the membership about the areas of con- 
cern, controversy, and change. A report is 
expected. 

Health foundations. The Committee on 
Health Foundations has been studying the 
relationship between Annual Conference 
and two foundations, the Bethany 
Hospital Foundation and the Brethren 
Health Education Foundation. Last year 
it asked that the General Board conduct a 
technical study of foundations. With this 
additional input, the committee is ex- 



pected to give a final report at the 1985 
Annual Conference. Committee members 
are Larry K. Ulrich, Jay Gibble, Dorothy 
G. Murray, Hazel Peters, Graydon F. 
Snyder, and Stewart B. Kauffman. 

Housing. Query submitted by Michigan 
District. 

Violence and pornography in the media. 
Query submitted by West Marva District. 

Gambling. Query submitted by Mid- 
Atlantic District. 

New hymnal language. Query submitted 
by Western Pennsylvania. 

Guidelines for selection of delegates. 
Query submitted by Middle Pennsylvania. 



Conference: Counting the cost 



How much does Annual Conference 
cost? More than $200,000.* 

About 25 percent of that annual 
budget is required simply to pay for the 
12 Annual Conference study committees 
and representative groups that delegates 
have authorized. After the Phoenix Con- 
ference, that number may be up to 14, 
says Doris Lasley, Annual Conference 
manager. 

Since about 1983, Lasley notes, study 
committees are being assigned to Annual 
Conference rather than to the General 
Board. Last year the Annual Conference 
fund covered the expenses for these 
committees and groups: 

Central Committee, worship commit- 
tee, nominating committee. General 
Board/OEPA Oversight, Brethren 
Health Foundations, Conditions of 
Childhood, Taxation for War, Member- 
ship, Review and Evaluation, Leadership 
Development and Ministry Issues, 
Scholarships for Brethren Volunteers, 
Standing Committee's Guidelines for Ex- 
hibits and Insight Sessions, and 
representatives to the World and Na- 
tional Councils of Churches. 

Charged with the task of trying to 
make income meet expenses, Lasley's 
concern increases every time another 
study committee is created. Usually a 
committee is the best way to deal with 
an item of business, but she feels 
delegates need to be made aware of the 
high cost of such a vote. 

The average cost for travel, lodging, 
and meals for one meeting of a study 
committee of five or six people is 
$2,000 — even though every effort is 
made to be thrifty. With some commit- 



tees requiring two years or more to com- 
plete their work, the cost for all commit- 
tees for one year amounts to about 
$50,000. 

The Annual Conference fund pays for 
only two staff people. The officers. Cen- 
tral Committee, and other committee 
members donate their time to the 
responsibilities to which they are elected. 

The only sources of income for the 
fund are registration fees for con- 
ferencegoers, district assessments (20 
cents a member), and the offerings taken 
at Annual Conference. Contrary to a 
common misconception, the Brother- 
hood Fund Annual Conference offering, 
collected in congregations in June, sup- 
ports General Board programs — not An- 
nual Conference, Lasley points out. 

She assures conferencegoers that ef- 
forts are made to keep the costs down 
for participants. She negotiates the 
lowest possible rates with a variety of 
hotels and arranges for university hous- 
ing. This year she has negotiated an 
agreement with American, Frontier, and 
Pacific Southwest Airlines for group 
rates. 

Despite her concerns about the finan- 
cial side of Annual Conference, Lasley's 
anticipation of the big event is not 
clouded. "As we talk with persons across 
the denomination and share information 
about the 1985 Conference theme and 
program, we are sensing a great deal of 
enthusiasm and expectation," she says. 

"We hope to see^'ow in Phoenix!" she 
adds.-W.C.M. 

*This amount includes only those tasks carried 
out by the Annual Conference office, li does not in- 
clude expenses related to General Board members, 
staff, and other groups. 



February 1985 messenger 5 



General Board hosts 
two Chinese officials 

The Brethren Service/Chinese Agricuhural 
Exchange was host in December to two 
high officials from China's Ministry of 
Agriculture. Lamar Gibble of the World 
Ministries staff accompanied Madame 
Zhaoling Hu and Huanjun Li to univer- 
sities that are part of the exchange. 

Two Brethren appointees will go to 
China for teaching assignments this year. 
Janet West Schrock of Washington, D. 
C, leaves in May. Susan Mast of Lan- 
caster, Pa., currently an exchangee in 
Poland, will leave in August. 

Since 1982 the China program has in- 
volved nine Chinese agriculturalists and 
three American lecturers. An additional 
five Chinese and three Americans are ex- 
pected to join the exchange this year. 

BHWA lays groundwork 
for statement on aging 

The first national Church of the Brethren 
consultation on aging met with the hope 
that its work will put the issue of aging on 
the denomination's "front burner." 

Held in late November at the New 
Windsor Service Center in Maryland, the 
consultation's primary purpose was to 
generate input from the 55 invited par- 
ticipants for a denominational statement 
on aging, focusing on older adults. This 
statement is being prepared by the 




Minnie Dean, Martinsburg, Pa., and William Cable, Syracuse, Ind., were among the 55 in- 
vited participants to the first Church of the Brethren consultation on aging. 



Brethren Health and Welfare Association 
(BHWA) Task Force on Aging, which 
sponsored the consultation. 

This intensive work session, directed by 
Raymond R. Peters, was one of the 
outgrowths of BHWA's Conference on 
Aging, held in Carbondale prior to An- 
nual Conference. 

Identification of issues and goals for the 
church in ministry to older adults was 
central to the consultation process. Par- 
ticipants grappled with how the strong 
Brethren sense of community can be ap- 
plied in today's mechanized society to the 
needs of an aging membership. 

Resource leaders from a variety of pro- 
fessional viewpoints discussed the realities 
of aging — physical, emotional, social, and 
economic — in contrast to commonly held 
myths and prejudices. Aging was 



Leaders from four denominations met in Elgin in December to plan "Alive '85." Brethren 
leadership included Paul Mundey, evangelism staff (second row, second from right); and 
John Tomlonson, Western Plains district executive (first row, second from left). 




presented both as a time of positive trans-" 
formation for persons who are "centered 
in God" and as a time of jeopardy in light 
of society's marginalization of older 
adults. Survey results reported by J. 
Henry Long confirmed a low awareness of 
and sense of responsibility for older adults 
in the Church of the Brethren. 

The task force expects to submit the 
statement on aging to the Parish 
Ministries Commission in March and to 
complete its work by mid-1985. Members 
of the task team, which is chaired by 
Leah Zuck, are Warren Eshbach, Jay 
Gibble, Dorothy Keller, Lois Kelley, 
Harvey Kline, Larry Landes and Ray- 
mond Peters. — Fran Clemens Nyce 



Fran Clemens \'yce of Weslminsler, Md., is a 
member of the Parish Ministries Commission of the 
General Board. 



Brethren, Mennonites 
gear up for Alive '85 

Leaders from the Brethren in Christ, the 
General Conference Mennonite Church, 
the Mennonite Church, and the Church of 
the Brethren met in December in Elgin, 
111., to make further plans for ".-Mive "85." 

The jointly sponsored evangelism event 
will take place April 11-14 in Denver. 

Among the Brethren speaking in major 
sessions are Robert W. Neff, general 
secretary of the General Board; James F. 
Myer, moderator of Annual Conference; 
and Christine Michael, General Board 
staff member. The Brethren will hold a 
special caucus on Sunday morning. 

For more information, contact Paul 
E.R. Mundey, Church of the Brethren 
General Offices, 1451 Dundee Ave., 
Elgin, IL 60120. 



6 MESSENGER February 1985 



[y][p)(ol(o]te 



Happy holsteins. Youth from seven Atlantic Northeast 
District churches raised nearly $6,500 at a 24-hour 
Heifer Project Volleyball Marathon held Thanksgiving 
weekend. Ridgeway Community church, v\/hich spon- 
sors the annual event, won a "Happy Holstein" trophy 
for winning the most games, while Florin won the other 
trophy for the highest average pledge. Other churches 
participating were Conewago , Elizabethtown , Har - 
risburg First , Palmyra , and Spring Creek . 

Coming up. A conference for women in ministry in 
the Church of the Brethren will be held April 16-19 at 
Fatima Retreat Center, South Bend, Ind. The keynote 
speaker will be Melva Costen of Johnston-Smith 
Theological Seminary in Atlanta. The conference, 
which costs $100, is open to all licensed and ordained 
women in the denomination and to women studying for 
the ministry. For more information, contact Robert 
Faus, Office of Human Resources, 1451 Dundee Ave., 
Elgin, IL 60120. . . . Archbishop Thomas J. Gumbleton 
of Detroit is the featured speaker at the Church as 
Peacemaker Conference , co-sponsored annually by 
Manchester College and the Manchester Church of the 
Brethren. Gumbleton is president of Bread for the 
World and was a member of the bishops conference 
that drafted the pastoral letter on peace. He will speak 
Sunday evening, February 24, and again the next 
morning at student convocation. The two-day con- 
ference also includes a Sunday morning dialog sermon 
by Dale Brown of Bethany Seminary and Onaldo 
Pereira, a Bethany Seminary student from Brazil; and 
an afternoon panel discussion. For more information, 
contact Carl Cawood, Manchester College, North Man- 
chester, IN 46962. . . . Central America Week 1985 is 
scheduled for March 17-24. Resource packets are 
available for $3 from the Inter-Religious Task Force on 
Central America, 475 Riverside Dr., Room 563, New 
York, NY 10115. 

Women and waterpots. Women from the Brethren 
congregations in Puerto Rico gathered recently for a 
second annual fellowship meeting. Meeting in a tent, 
since Vega Baja has no building yet, the group 
reflected on a phrase from the story of the Samaritan 
woman: "Woman, let go of your waterpot and go forth 
to. . . ." The participants were challenged to "let go of 
the waterpot," or old self, and to become a new per- 
son in Christ, going forth to tell what Jesus has done. 

Names in the news. Earl Hess of the Conestoga 
(Pa.) congregation has been elected vice president of 
the Pennsylvania Chamber of Commerce. . . . Gary 
Clouser , administrator of Brethren Village (Lancaster, 
Pa.) has been elected president-elect of the Penn- 
sylvania Association of Non-Profit Homes for the 



Aging. . . . Charles E. Kensinger has been appointed 
director of development at Juniata College (Hun- 
tingdon, Pa.). . . . The only known cross made of 
Damascus steel has been given to the Manassas (Va.) 
congregation by Jack Madsen of Witchita Falls, Texas. 
Madsen, one of the few people in the world who forges 
Damascus steel, spent 125 hours on its construction. 
. . . Amy Langdon of Sidney, Ohio, has begun a three- 
year teaching assignment in Bolivia, through Mennonite 
Voluntary Service. . . . Hobart Freeman , founder of the 
controversial Faith Assembly Church, died December 7 
in northern Indiana. He taught his followers to spurn 
medical care, and some have been prosecuted recently 
for denying medical treatment to severely ill children. 
Authorities say that as many as 90 deaths have oc- 
curred because of Freeman's teachings. 

Boxing up bool<s. In response to a fire in the 
library of Waka Secondary School in Nigeria, alumni 
are asking for donations of math and science books. 
Books marked for the Waka School can be sent to 
Philip Kulp, 15 Deer Trail, R. 1, Fairfield, PA 17320, or 
to Miller Davis, New Windsor Service Center, Box 188, 
New Windsor, MD 21776. Donations to help with 
postage are also welcome. 

IVIedia event. The story of the birth and early 
growth of the Christian church will be told in a 12-hour 
television miniseries, A. D. (Anno Domini). The series 
airs on NBC-TV during Holy Week, March 31 — April 4. 




Recognized. In a district conference recognition 
service, 20 ministers of Middle Pennsylvania District 
were honored for 40 or more years of service. In- 
cluded were full-time pastors; part-time, self-employed 
ministers; educators; and church leaders. 

Remembered. Wang T'ung , the first Christian from 
the Church of the Brethren mission in North China to 
visit the United States, died October 1. During World 
War II he briefly attended Bethany Theological 
Seminary and spoke to many congregations and 
camps across the country. 



February 1985 messenger 7 



Young adults discuss 
wholeness and health 

"Hungering for Wholeness" was the theme 
of the annual Student/Young Adult Con- 
ference held Thanksgiving weekend at 
Camp Inspiration Hills, Burbank, Ohio. 

More than 40 young adults — including 
college students and volunteers — gathered 
for worship, fellowship, and a study of 
various interpretations of what it means to 
be "whole." 

Leading the conference in the theme was 
Paul Fike, pastor of the East Chippewa 
(Orrville, Ohio) congregation and past 
moderator of Annual Conference, and 
Dean Huntley, director of group homes for 
mentally handicapped persons in Medina 
County, Ohio. Joining them in leading 
workshops was Don Parker of Akron, 
Ohio, former missionary to Puerto Rico. 

Over the course of several sessions, 
Huntley and Fike discussed the relation- 
ship between physical health and the emo- 
tional and spiritual part of life. Illness is 
more often a result of spiritual and emo- 
tional problems than physical, they said. 

Many participants could not accept the 
idea that all illness ultimately stems from 
spiritual maltreatment. Many insisted that 
handicapped people are not necessarily 
responsible for the handicap, and that 
they too can reach wholeness. The issue 
of mortality in light of this theory was 
also heavily debated. 

The significance of a conference goes 
beyond its theme, and there was ample 
time for games, talent-sharing, and just 
plain fellowship with friends. A number 
of the young adults commented on feeling 




Mike Rusher of North Manchester, Ind., 
anoints Judy Teeter of Baltimore during the 
conference's closing worship service. 

a sense of community that is often lacking 
within their age group in the church. 

The weekend's emphasis on worship 
helped build that sense of community. 
Singing together — a cappella, antiphonal- 
ly, and always harmoniously — was central 
to this year's worship style. 

The conference concluded with an 
anointing service led by Paul Fike, focus- 
ing on healing the brokenness in the lives 
of those who participated. 

The Student/Young Adult Conference, 
held at a different location each 
Thanksgiving, is a program of the Parish 
Ministries Commission of the General 
Board. Enten Eller of Oak Brook, 111., 
and Loren Waggy of Milford, Ind., coor- 
dinated this year's event. 



Workmans receive ICYE service award 

The International Christian Youth Exchange (ICYE) has awarded its first annual Edward 
L. Schlingman Award for Service to Ron and Mary Workman of Goshen, Ind. Since 
1949, when Ron hosted one of the first exchanges, the Workmans have served ICYE as 
regional coordinators in Indiana, conference planners, and host family recruiters. 

"To be a force for peace and understanding in the world, ICYE relies on the com- 
mitment and dedication of thousands of volunteers like Ron and Mary Workman," said 
Edwin H. Gragert, ICYE executive director. "They are a testimony to the value of 
volunteer action in our goal of world peace and justice." 

The Workmans are members of the steering committee of the Church and Persons 
with Disabilities Network, and Ron is a past president of the Brethren Health and 
Welfare Association. Both work with Visual Impairment Services at the Elkhart 
Rehabilitation Center. (See "Running the Race," May 1982, page 12.) 

ICYE, now an independent, ecumenical agency, was established in 1949 by the 
Church of the Brethren as a means of building reconciliation between nations after 
World War II. 



Boesak targeted 
by South Africa 

South Africa's minister of security, Louis 
Le Grange, has called for the arrest of 
Allan Boesak, an outspoken critic of his 
government's policy of apartheid and 
president of the World Alliance of 
Reformed Churches. Also targeted for in- 
vestigation are the leaders of South 
Africa's major black trade union federa- 
tions. 

Le Grange's announcement followed a 
speech by Boesak in which the mixed-race 
clergyman criticized the South African 
police. The country's Police Act makes it 
illegal to comment on the activities of the 
South African police, and Boesak faces 
up to five years in prison and/or a fine of 
about $5,700 if charged. 

The Washington Office on Africa 
reports that the situation in South Africa 
continues to worsen, with more than 
4,300 blacks arrested between August and 
mid-November. 

Responsibilities added 
to new staff members 

Christine Michael, recently appointed 
half-time staff for youth/young adult 
ministries (see December 1984), has ac- 
cepted the half-time position of consultant 
for urban ministries. She succeeds Rene 
Calderon, who has relinquished that part 
of his portfolio but who continues to 
serve in the areas of Hispanic ministries 
and racism/sexism. 

In this position, Michael will carry out 
the development of education for urban 
ministries and serve as advocate for urban 
concerns. She begins work in both posi- 
tions February I. 

Melanie May, recently appointed half- 
time staff for the program for women (see 
December 1984), has accepted the one- 
third-time position of executive for the 
Committee on Interchurch Relations, 
which is charged with monitoring the 
ecumenical life of the denomination. She 
began work in both positions January 2. 

May will provide administrative, 
management, and leadership service for 
the committee. Robert W. Neff, who 
previously served as executive, will remain 
on the committee ex officio. Of the other 
committee members, half are appointed 
by the General Board and half are elected 
by Annual Conference. 



8 MESSENGER February 1985 




^TIL <kU_ -^ 



Ruby Rhoades, executive of the World 
Ministries Commission of the General 
Board, died January 8 of cancer. She had 
held that post since January 1980, and 
went on medical leave December I (see 
January, page 5). 

Prior to her appointment as the first 
female executive in the Church of the 
Brethren, Ruby directed the General 
Board's Washington Office. From 1975- 
1977 she served in a special assignment 
promoting and interpreting Messenger. 

She and her husband, Benton, served 12 
years as Brethren missionaries to Ecuador 
and co-founded the church's rural devel- 
opment program there. 

Ruby Rhoades was a fighter in a peace 
church. But her weapons were love and 
compassion, forthrightness and a sense of 
justice, an eloquence of pen and voice 
that was harnessed for the poor and the 
oppressed. 

Ruby was always the lady, poised and 
serene. On the floor of Annual Conference, 
in the intense debate about the relationship 
between the Church of the Brethren and the 
Church of North India, she did not lose her 
poise. But don't let that attribute fool you. 
She believed intensely in defending the 
rights of the underdog. She never backed 
away from conflict and was a tough oppo- 
nent on any issue of controversy. 

Ruby was a fighter from her teenage 
years. She grew up during the Depression 
and, at an early age, had to face the 
tragedy of her mother's death. Through 
circumstances that could have defeated 
her, she maintained an undaunted spirit. 



Ruby Rhoades: 

Fighter 

in a peace church 

^ by Robert W. Neff 



By the time she reached college, she was a 
champion debater in Indiana. 

Later those debate skills served her well 
as Ruby championed peace in Latin 
America, sanctuary for refugees here in 
the United States, advocacy of SALT II, 
and a call for an end to the arms race. 
Deep within her heart, she carried the 
concern for peace and justice with a zeal 
and fortitude that I find unmatched. 

But that concern was always expressed on 
behalf of persons. Ruby was people-cen- 
tered and evoked a response from people 
around the world. In December, because of 
her illness Ruby was unable to meet with 
visitors from China; yet through a note and 
a telephone call her care was received by 
those Chinese friends. 



R. 



..uby was a fighter when it came to 
games. Heaven help the opposing team 
when it came to Rook! Her zeal never 
waned and it was important to win. But 
even in the heated moments of contest, she 
remained the lady and a person who cared. 

Ruby welcomed new experiences and 
challenges. She and her husband, Benton, 
were the first Church of the Brethren mis- 
sionaries to Ecuador. Ruby became the first 
woman executive of any commission of the 
General Board. She assisted in the devel- 
opment of a new mission philosophy paper 
and contributed to a new mission outlook 
out of her own mission experience. 

During her leadership of the General 
Board World Ministries Commission, an 
exchange program with China was begun, 
the SERRV program was expanded, a new 



ministry was started in the Sudan, the 
Latin America program was developed, 
and exciting resolutions were brought to 
the General Board and Annual Con- 
ference through World Ministries staff. 

Ruby served as a member of the Na- 
tional Council of Churches Presidential 
Panel that brought about a new vision 
and direction for this conciliar body. 

Throughout all of these experiences, she 
was not easily swayed. She listened care- 
fully, weighed options, and then charted a 
course. Even when she sat carefully listen- 
ing, she had a commanding presence and 
was respected by her Church of the Breth- 
ren colleagues and her ecumenical partners. 

But all of us witnessed another part of the 
fighting spirit of Ruby's life as she battled 
cancer. Throughout her two and a half-year 
struggle, she did not express self-pity, she 
did not complain, and she never shirked her 
responsibilities. In the face of the battle 
with this dreaded disease. Ruby never gave 
up faith, but continued to give an account 
of a hope founded in Jesus Christ. 

That was the essence of her Christian 
faith. Even though she did not have an easy 
road during periods of her life, she contin- 
ued to express a deep faith in God and a 
belief in the triumph of God's realm. 

During the last hour of her life, her 
husband, Benton, was with her. At her re- 
quest, he sang hymns at her bedside. 
Ruby Rhoades was a fighter in a peace 
church who, even in her last losing battle, 
remained triumphant. D 



Robert W. Neff is general secretary of Ihe Church 
of the Brethren General Board. 



February 1985 messenger 9 



Never for the last time 



by Tim Speicher 

A I the 1984 Annual Conference, the Com- 
mittee on Interchurch Relations awarded 
its Ira W. and Mabel Moomaw 
Ecumenical Scholarship to Tiiti Speicher, 
now pastor at Mount Zion Road Church 
of the Brethren in Lebanon, Pa. 

The award money enabled him to par- 
ticipate in an October trip to the Soviet 
Union. 

The group was to make its trip as the 
first official National Council of Churches 
delegation to the churches of the Soviet 
Union since 1974, but its status was 
downgraded when the Soviet Union 
denied a visa to one of the participants, 
an official with the Orthodox Church in 
A merica. 

Two other members of the group stayed 
behind to protest the visa denial. The rest 
of the group— 14 Governing Board 
members plus four staff members — made 
the trip as planned, but as "representatives 
of the NCC Governing Board" rather than 
an official delegation. 

This was the first time that Soviet of- 
ficials have denied a visa to any partici- 
pant in the council's four official delega- 
tions, the first of which visited in 1956. 

After the 12-day visit, church leaders 
from both countries pledged themselves to 
increased contacts and strongly affirmed 
the value of the 28-year history of discus- 
sions, projects, and visitations. As the 
groups parted. His Holiness Patriarch 
Pimen of Moscow and All Russia said 
that "despite the trials of the present mo- 
ment, the churches of the USSR and the 
USA have remained faithful to one 
another and to common mission, service, 
and witness to the one Lord and Savior of 
all humankind. " 

The following is Tim Speicher's report 
of the visit. 

Why does every discussion of the 
church in the Soviet Union seem to begin 
and end with the question of whether or 
not there is freedom of religion? 

The church there does not enjoy the 
same freedom of religion that we take for 
granted, of course. But the church in the 

10 MESSENGER February 1985 



USSR is ahve. My recent visit there, with 
17 other representatives of the National 
Council of Churches, gave me hope in the 
midst of a discouraging society — hope 
that might be similar to the experience of 
the Brethren in 1708. 

Almost all of life in the USSR must be 
registered with the government, as we too 
sadly know. The church is no exception. 
Each congregation is required to register 
before it may hold services inside its 
building. (The underground churches, or 
"dissidents," are those who have refused 
to register.) Purely educational or organ- 
ized fellowship programs, such as Sunday 
school, are not allowed. And religious ac- 



tivities, such as home Bible study groups 
and public evangelism, may not take place 
beyond church walls. 

Members of the congregations that have 
registered make full use of their worship 
opportunities. In the churches we visited, 
there were always at least a few people 
meditating. One chapel we visited held 
services continuously, 24 hours a day. 

The thirst for spiritual food was evident 
as believers participated in mass and 
received the Eucharist. At the monastery 
at Zagorsk, which we visited on a festival 
day, the pilgrim believers followed our 
group closely, as eager as we were to hear 
what the church guides were telling us. 



Tim Speicher (left) and the NCC delegation visited a Russian Orthodo.x baptismal room ir 
Odessa. Infants are immersed in the urn shown here. Adults are baptized behind the curtain. 





American church leaders, accompanied by Soviet pastors and leaders, brought flowers to the mass graves where half a 
million Soviets are buried, victims of the 900-day siege of Leningrad (1941-44). Tim Speicher is in center rear. 



Baptist churches hold five or six services 
a week, including two or three on Sunday. 
All services are two to three hours long 
and include at least three sermons, since 
sermons are the church's prime vehicle of 
Christian education. The Baptist church in 
Odessa takes in 55 new members a year, 
30 percent of whom are new Christians. 

Baptist ministers are trained through 
correspondence courses. At the Moscow 
Baptist church, we were told that the men 
in the choir were all correspondence 
students visiting for five days in Moscow. 

Orthodox seminaries and academies 
have grown since World War II. Cam- 
puses are located in Odessa, Minsk, and 
Leningrad, and the latter now enrolls 
women for music ministries. One woman 
will soon enter the advanced level and will 
become the first Russian Orthodox female 
with a theological education. 

We saw another sign of hope when we 
toured a monastery in Moscow that 
recently had been returned to the Ortho- 
dox Church. Volunteers from around the 
country were busy renovating the 
buildings. 

Many church buildings remain vacant 
or are used as museums. Yet those 
believers desiring to attend church may do 
so. About 70 percent of the parishioners 1 
saw were "babushki," or elderly women. 
Elderly men constituted 15 percent. The 
other 15 percent were younger men and 



women. Occasionally I saw children with 
their mothers or grandparents. 

Attendance is discouraged by societal 
pressure, ranging from ridicule at best to 
job loss at worst, or the governmental 
pressure of imprisonment for "abusers" of 
the pulpit. Still, teenagers approached me 
after services, asking that I give greetings 
to all Christians and especially to the 
young people in our churches. 

I felt the living quality of faith in the 
Soviet Union as I visited an Orthodox 
sanctuary. The four sides of the thick 
pillars have icons of Jesus, Mary, or one 
of the multitudes of saints. Vigilent 
babushki attend to the many candles. 

The richness of the decor soon gave 
way to the richness of the Spirit. I indeed 
felt I was in the house of the Lord. 
Everywhere I turned I faced an icon. 
Here, away from the bustle of a secular- 
ized society, 1 saw believers who were at 
home. In much the same way that I enjoy 
the warmth of a living-room conversation 
with loved ones, these believers came to 
fellowship with the communion of saints. 

I returned from the USSR wth a glim- 
mer of hope. I have seen the spirit of the 
faithful alive, in spite of a restrictive 
government. The identity of the people 
with their motherland is stronger than any 
government can overcome. 

Of the Soviet Union's 265 million peo- 
ple, only 10 percent, at most, are Com- 



munists. Believers total 32 percent. The 
moral character of the country is found in 
the many ethnic "nationalities" and their 
individuality, and the church is very much 
a part of this homeland identification. 

This became more evident the farther 
we got from Moscow. Worshipers in the 
Jesus Lutheran church in Riga spoke in 
their native Latvian. Their second 
language was German, as a result of seven 
centuries of European influences, and 
they are successfully resisting Russian as 
their primary language. 

The heart of the Christian faith in the 
USSR is worship. Though they can do lit- 
tle else publicly with their faith, believers 
are allowed to worship and they do so at 
a cost. We were greeted in Protestant 
churches with "Rock of Ages," "What a 
Friend We Have in Jesus," and "God Be 
With You Till We Meet Again." 

This was our Christian unity, our 
ecumenical witness: to stand with Chris- 
tians in a country where restrictions are 
slow to leave, yet where the life of faith is 
developing its fullness regardless. One 
Lutheran pastor in Riga spoke of our visit 
as the "optimism of love," and he bid us 
farewell with the words, "Christians never 
see one another for the last time." In in- 
dividuals such as him, we saw the church 
alive in the Soviet Union. D 

Tim Speicher is pastor of Mount Zion Road Church 
of the Brethren, Lebanon, Pa. 

February 1985 messenger 11 



Ordinary rocks, imperishabl6|i 



"Let not yours be the outward adorning 
with braiding of hair, decoration of gold, 
and wearing of robes, but let it be the 
hidden person of the heart with the im- 
perishable jewel of a gentle and quiet 
spirit, which in God's sight is very 
precious" (1 Pet. 3:3-4). 

When I was about 1 1 years old, my father 
and I had a big fight over whether I 
would be allowed to wear shorts. It was 
the first time that I heard that there might 
be some restrictions on what a woman, 
particularly a Christian woman, could 
wear. And the argument made me think 
that perhaps there was something un- 
wholesome about my body. 

Historically, Christian women have had 
to struggle with the issues of dress more 
than men have. But in recent years, mer- 
chandisers have discovered the profits to 
be made in making men more aware of 
fashion. As a result, the modern man is 
asking, "Do my jeans look like I was 
poured into them?" "Which gold chain 
makes me look more masculine?" "Would 
I look sexier if I unfastened one more 
button of my shirt?" 

So although this scripture about adorn- 
ment is directed toward women, and 
although my remarks come mainly from 
my experiences as a woman, men, too, 
can likely benefit from looking closely at 
this passage. 

The third chapter of 1 Peter is a dif- 
ficult passage for many women. Women 
are told to be submissive to their 
husbands and told how not to dress. 
Along with some other scriptures, the 
third verse has been used as proof that we 
should not wear jewelry and should not 
dress according to the fashion of the 
world. 

We've heard a negative message about 



outward adornment, but have heard little 
about the affirming fourth verse on in- 
ward adornment. 

At the time 1 Peter was written, women 
were at the bottom of the social ladder, 
along with slaves. Women were practically 
the property of their husbands and as a 
result were expected to practice their hus- 
band's religion. Imagine the problems a 
woman could face if she became a Chris- 
tian while her husband practiced a pagan 
religion. We can almost hear women ask- 
ing church leaders, "How should I relate 
to my husband now that I'm a Christian? 
How can I bring my husband to Christ?" 



X eter's advice sounds a little conservative 
today. "Don't take on the whole social 
order," he seems to say. "You're sure to 
alienate your husband if you start acting 
out the freedom you've found in Christ. 
So continue to be submissive, just as 
you've always been. 

"And furthermore, don't rely on your 
old ways of being attractive to 
him — through your outward beauty. In- 
stead, win him to yourself— and eventual- 
ly to Christ — through the indestructible 
jewel that is within you — the beauty of a 
quiet and gentle spirit." 

Our culture is different from the culture 
of that time. A woman is no longer a 
man's property. But Peter's advice has a 
classic tone— it can speak to any time. 

There's a poster around that says, "God 
made me, and God doesn't make junk." 
We believe that God created us and that 
we were created in the image of God. Part 
of our understanding about God's image 
comes from the beauty of God's love and 
from the beauty of nature. We see God as 
beautiful. If we are created in the image 
of God, and if God is beautiful, then we 



are beautiful. It is as if at our core, in the 
hidden person of our heart, there is the 
beautiful jewel of God's spirit. 

It is a spirit of gentleness and quiet. 
That doesn't mean it's a milquetoast 
spirit. We don't see God as timid or weak. 
When we consider God's interaction with 
the Israelites and when we look at how 
God acts today, we see a spirit of vibran- 
cy, of anger, of confrontation. But we 
know that God can speak in a still, small 
voice. And we sense, when we sit by a 
calm lake at sunset, that we are in unity 
with God's spirit of gentleness and quiet. 

Jesus, the embodiment of God, took on 
the Pharisees and threw moneychangers 
from the temple. But he told the turbulent 
sea to be still, and he prayed for hours in 
the quiet of a garden. 

God has created in us that same spirit. 
It's a spirit that has vibrancy, yet has at 
its core a sense of trust and calmness. 
And this spirit within us is a beautiful, 
imperishable jewel. 

Yet many of us look within ourselves 
and see only an ordinary old rock. This is 
easy to do in a society that allows the 
media to decide what is beautiful. When I 
watch TV, I can't help but compare my 
body with the body of Victoria Principal. 
And surely men get discouraged when 
looking at the ads in the Sunday paper 
supplement. All the male models are 
under 30 — both in age and in waist size. 
No wonder we see ourselves as ordinary 
rocks. 

One way in which we handle this "or- 
dinary rock" view of ourself is to get 
caught up in our outward adornment. "I 
need to cover up the ugliness that I know 
is there. Maybe if I put on more makeup, 
maybe if I buy some new clothes, maybe 
if I get a perm, no one will guess that at 
my core, in the hidden person of my 



Beauty comes from within you. 



12 MESSENGER February 1985 



ewels 




heart, there's just an ordinary old rock." 
We work at creating a fake jewel. 

Another way in which we handle our 
"ordinary rock" feelings is to flaunt our 
ugliness. "I won't be dishonest. I am ugly. 
I'm a slob on the outside. That's exactly 
the way I am on the inside, folks." 

We want to be in relationship with 
others. And to do this we must somehow 
attract them to us. But both of these ways 
of dealing with our "ordinary rock" feel- 
ings keep others at a distance. They 
recognize a fake jewel, and they're turned 
off by blatant ugliness. 

How can we discover the beauty that 
God has created in us? The affirmation of 



our beauty is so close that we can barely 
see it. The affirmation of our beauty is 
with those who love us. A child says, 
"Mommy, you're pretty." A friend says, 
"Let's get together for lunch." Someone at 
work says, "I'd like to talk with you about 
a problem." A spouse says, "You look 
great!" Those who choose to be near us 
do so because they can see the beauty. 
In the musical production West Side 
Story, Maria sings, "I feel pretty." It's not 
a song of vanity. It's a song of transfor- 
mation. Just yesterday she felt lonely and 
like a misplaced foreigner. But today she 
feels loved by a young man. "Who's the 
pretty girl in the mirror there?" she asks. 



She can hardly recognize herself. 

When we, like Maria, begin to 
recognize the jewel that is within us, we 
find that it's impossible to keep all that 
beauty inside. The beauty overflows. We 
look in a mirror and wonder, "Who can 
that attractive person be?" 

Anna Mow is a fantastic example of a 
person whose beauty cannot be kept in- 
side. Andy and Terry Murray have written 
a song about her beauty. "Seventy or 
seventeen/ The beauty-fullest person I've 
ever seen," the song says. In her life as a 
missionary, seminary teacher, and as a 
speaker, Anna Mow seems to have known 
constantly that in God's sight she is a very 
precious jewel. And anyone who speaks 
with her or hears her speak cannot help 
but notice that she is indeed "beauty-full." 

I started out writing about clothing and 
feel some responsibility to return to that 
topic. It seems to me that when we know 
we are beautiful and when that beauty 
spills over on the outside, we are free to 
present ourselves in a beautiful way. We 
are free to clothe ourselves in a way that 
is in harmony with the loveliness that is 
inside. 

Perhaps Peter's intent was not so much, 
"Women, you can't wear fancy hair styles, 
or jewelry, or fine robes." Maybe he was 
saying, "Hey, don't think for a minute 
that your beauty comes from these things. 
Your beauty comes from within you." 

We find God in the majesty of the 
mountain, in the power of the sea, and in 
the tranquility of the meadow. We find 
God in the hidden person of the heart. 
There God's presence provides a gentle 
and quiet spirit. That spirit is an im- 
perishable jewel. And it's incredibly 
beautiful! D 



Nancy Werking Poling is a member of Ihe York 
Center Church of the Brethren in Lombard, III. 



by Nancy Werking Poling 



February 1985 messenger 13 



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DE GRAY VWESLEY E DODSON ^ !^ 
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Vietnam remembered 



by Phil Grout 



The windshield wipers slap away at the 
rain in perfect rhythm with the song that 
has recently entered my consciousness. 

The car slices through the downpour 
and I sing again, "They will know we are 
Christians by our love, by our love. Yes, 
they'll know we are Christians by our 
love." 

The traffic on 1-70, even this early Sun- 
day morning, compresses time. An hour 
down the road lies the Vietnam Veterans 
Memorial. A month back rests the unset- 
tling war zone of Nicaragua. Eighteen 
years ago is river patrol near Saigon. 

And only two months back the road is 
the memory of a prayer I've repeated 
many times since. Seemingly coming from 



nowhere, I found myself reciting, "Lord, 
make me an instrument of thy peace. 
Where there is hatred, let me sow 
love. . . ." 

And then my mind races to other 
memories. It was the summer of 1968 
when I returned from Vietnam full of 
disillusionment and bitterness, and seem- 
ingly paralyzed spiritually. Eleven years 
before that homecoming, I was baptized. 
I had quietly told my parents, "I'm ready 
to be baptized." 

But Vietnam had deadened my faith. 

Three years after 1 returned from that 
place called Vietnam, Mary Lou and I 
were married. It was a rather ecumenical 
marriage. She was raised a Catholic. 1 



14 MESSENGER February 1985 



An hour down the road lies the Vietnam Veterans Memorial. 
A month back rests the unsettling war zone of Nicaragua. 
Eighteen years ago is river patrol near Saigon. 



grew up in a Northern Baptist church. We 
were joined in matrimony in an Episcopal 
church because, as we both agreed, "it's 
so pretty." 

Out of a sense of obligation to my wife, 
I went to mass with her several times. But 
my heart wasn't in it. I had fallen out 
with the church as I watched the physical 
and emotional destruction brought about 
by Vietnam. There were many more spirits 
destroyed on the battlefield than any body 
count could measure. 

And then 16 years after Vietnam, I 
thought 1 was alone in my home on 
Christmas Eve. Mary Lou was making the 
rounds delivering banana bread. For some 
reason 1 found an old collection of 
Gregorian chants, which I turned on the 
stereo. The living room was lit only by 
candlelight. The Latin chants echoed in 
the empty home. And in an instant I was 
kneeling, staring up at the Madonna and 
Child icon a friend painted for my wife 
several years before. 

I'm not certain what I felt. There was 
an obvious sense of goodness. But it went 
much further. 

A month later Mary Lou and I attended 
our first Brethren worship service. Three 
months later we joined the church. 

I still had questions about Vietnam, and 
I suppose it was the Church of the 
Brethren's inherent peace ministry that ap- 
pealed to me. I think it was that ministry 
which prompted me to leave my job as 
photographer on a daily newspaper. And 
it was the spirit of that ministry that 
helped me pray Saint Francis' prayer 
several months ago. 

I don't believe it was chance that car- 
ried me to the war zone of northern 
Nicaragua in October with 19 other 
Brethren only three weeks after I first 
found myself praying for God's help to 
become an "instrument of thy peace." 

I still have unanswered questions as I 
weave in and out of Washington, D. C, 



traffic. The closer I get to this "Wall" 
memorializing the Americans slain in Viet- 
nam, the more I realize that this must 
become the last memorial. 

And then I'm reminded of Robert 
Miller's words the day before we arrived 
in Nicaragua. "I want to go to Nicaragua 
to find out what it is to risk for peace 
what others are risking for war." 

As I glide down the George Washington 



Parkway, the song surfaces again. "We 
will guard each one's dignity and save 
each one's pride, and they'll know we are 
Christians by our love, by our love. Yes, 
they'll know we are Christians by our 
love. . . ." n 

Photojournaiisl Phil Grout, a member of [he 
Westminster (MdJ Church of the Brethren, served in 
the Navy during the Vietnam War. In October he was 
part of a Church of the Brethren delegation to 
Nicaragua, through Witness for Peace. 



At the American embassy 

by Tom Kinzie 



There is a rumor (unconfirmed) 

that outside of the embajada 

E.E.U.U. 

a River flows, 

gathered of tears, 

of the shaken, the shamed and angry, 

that it flows, as if purposed for this end, 

to a last outpost near the sea. 

There fields flower at its bidding, 

clothes are washed, children bathe, 

while madmen, confessing their crimes against all and all's source, 

are baptized into sanity, 

and rise up in songs of peace. 

And that here, finally, 

a pool is kept 

for all who thirst and tire at their desperation. 

The gentle drink there often. D 

Tom Kinzie is pastor of Springfield Church of the Brethren, 
Springfield, lit. He spent five weeks living in Nicaragua 
during the summer of 1984. 



February 1985 messenger 



Pressing toward par 

In our walk as disciples, the 'prize of the upward call of God' lays 

far loftier claims upon us than a 'par' round of golf. So tension 

remains. Confusion enters. We live 'between the times.' 



by Warren F. Groff 

"Not that I have already obtained this or 
am already perfect; but I press on to 
make it my own, because Jesus Christ has 
made me his own. Brethren, I do not con- 
sider that I have made it my own; but one 
thing I do, forgetting what lies behind and 
straining forward to what lies ahead. I 
press on toward the goal for the prize of 
the upward call of God in Christ Jesus" 
(Phil. 3:12-14). 

I work at and usually enjoy golfing, ex- 
cept when I three-putt, top the ball on the 
fairway, slice or hook a shot, or make 
other errors that give me a double or 
triple bogey! Being "claimed by perfec- 
tion" is built into the game of golf, 
namely negotiating each hole "on par." 

I have never yet achieved perfection in 
golf, as measured by that standard. I also 
confess that I am at times confused by the 
"perfectionism" that overtakes me. When 
that happens, I spend more energy 
berating myself for what I am not achiev- 
ing than I expend in steadily playing the 
game with the ever-present hope, even the 
built-in imperative, to press toward the 
mark of a "par round," or at least a "par 
hole." 

Perfectionism in golfers tends to be 
"self rather than "other" oriented. But I 
could imagine playing with someone 
whose perfectionism is directed outward, 
say toward me. In that unlikely, but con- 
ceivable, situation, my golfing companion 
would spend a great deal of energy 
observing and lamenting how far short of 
"par" I am falling, even to the neglect of 
his own shortcomings. 

Ordained ministers easily impose perfec- 
tionism on themselves, or they may 
perceive that it is being imposed on them 
by others, by the church at large. 

Two of the most detailed Brethren 
statements on ordination came out of 
studies that strongly featured lifestyle con- 
siderations: a 1975 position paper titled 



"The Ministry: Ordination and Family 
Life" and a portion of a 1977 paper on 
"Marriage and Divorce." 

Motivating both of the queries that led 
to these Annual Conference studies was 
widespread dismay among the laity about 
the dramatic increase in the number of 
divorces among clergy couples. 

While that dismay is shared by clergy as 
well as laity, by all of us, confusion often 
enters precisely at this point. The 1975 
and 1977 Annual Conference committees 
felt constrained to shield ordained 
ministers from the "perfectionism" implied 
in a double standard, or higher lifestyle 
expectations of clergy and their families. 



A his confession appears in the 1977 
paper: "We have placed upon some clergy 
marriages a heavy and unrealistic demand 
that is most difficult to fulfill. We have 
trapped them in isolation, and have 
demanded exemplary conduct. It is now 
time for us to see these marriage partners 
as first of all male and female, with the 
same drives, needs and wants as any other 
human beings." 

Such a confession alerts us to the way 
the church at large may act like my im- 
aginary golfing companion by spending 
more energy assessing how far short of 
"par" clergy are falling than are the laity 
as a whole. When such perfectionism 
erupts, we appropriately remember how 
very human, even fallible, were 
"anointed," "set apart," or "ordained" 
leaders about whom we read in the Bible: 
the disbelief of Abraham and Sarah; the 
deceitfulness of Jacob; the murder of an 
Egyptian by Moses; the way Aaron was 
swayed by the idolatrous leanings of the 
people; the jealousy of Saul; the adultery 
of David; the denial of Christ three times 
by Peter. 

But the Scriptures also alert us to the 
confusion that enters if we avoid "perfec- 
tionism" at the price of avoiding the 
steady claim of "perfection" upon us. 



"Perfection," as used by Paul, means 
"full-grown," "maturity," or growing up 
"in every way into him who is the head, 
into Christ, from whom the whole body, 
joined and knit together by every joint 
with which it is supplied, when each part 
is working properly, makes bodily growth 
and upbuilds itself in love" (Eph. 
4:15-16). 

So perfection, when understood in these 
terms, always requires "pressing toward 
the mark," like contemporary Olympians 
giving their utmost. But this "pressing on" 
has its foundation in Christ's prior action. 
Augustine said it this way: "We are not 
asked to seek the way; the way has come 
to us; it is for us to arise and walk." Or as 
Paul says it: "I follow after, . . . that I 
may apprehend that for which also I am 
apprehended of Christ Jesus" (Phil. 3:12b 
KJV). 

This stress on "following after," or 
Nachfolge as described by the German 
Anabaptist and Pietist mentors of the 
early Brethren, is a strong accent in 
Brethren heritage. Related to that heritage 
accent are foundational beliefs such as 
these: those seeking to "follow after" 
Jesus as obedient disciples are not only 
justified but also sanctified; while sin's 
claim on us still persists, the much 
mightier power of grace has sin itself on 
the defensive; therefore, we may steadily 
move toward that perfection, toward that 
growth in grateful obedience for which we 
are claimed; we, too, may steadily "press 
toward the goal for the prize of the up- 
ward call of God in Christ Jesus." 

When addressing the Philippians, Paul 
distinguished himself from some in that 
day who apparently were presuming they 
had already achieved perfection. "Not that 
I had already attained, either were already 
perfect: but I follow after. ..." 

But Paul would also stand against those 
who might overstate the case by making a 
guiding principle out of, or taking refuge 
in, human frailty. Pressing "toward the 
mark" is a persistent claim, no matter how 



16 MESSENGER February 1985 






',' f r M M 




often we fall short of "par" golf, no mat- 
ter how often we are overcome by confu- 
sion or betrayal in seeking to be 
"followers after" Jesus. 

That claim persists for both ordained 
and laity. Expectations are not intrinsic- 
ally higher for one than for the other. If 
ordained ministers have any distinctive 
calling and functions, these spring out of, 
are representative of, and are for the sake 
of that perfection, that maturity in Christ, 
that "prize of the upward call of God," 
toward which all of us are directed by 
Christ's prior obedience and Christ's prior 
action in our behalf. 

I no doubt will be a golfer for as many 
years as strength permits, and I expect 
that "being claimed by perfection" and 
"being confused by perfectionism" will be 
a continuing tension. 

Star athletes know this tension, even 
while they model the focused energies 
called for by our text: "But one thing I 
do, forgetting what lies behind and strain- 
ing forward to what lies ahead, I press 



onward . . . ." 

Jack Nicklaus, winner in a record 
number of golf tournaments, works 
diligently at achieving the tremendous 
concentration for which he is noted as he 
prepares to hit the ball or make a putt. 

Mary Lou Retton, 1984 Olympic gym- 
nast, has a regular pre-performance, bed- 
time ritual, like the one she described oc- 
curring at the Olympic Village the night 
before winning her gold medal: "1 see 
myself hitting all my routines, doing 
everything perfectly. 1 imagine all the 
moves and go through them with the im- 
age in my mind." 

The Chicago Cubs, who last year came 
within one game of the World Series for 
the first time in 39 years, surely know the 
tension and the discipline involved in get- 
ting even that close to winning, even as 
they, and their fans, know that the 
continuing "claim of perfection" requires 
them to "forget what lies behind" and to 
"strain forward to what lies ahead" in 
1985. 



In our walk as disciples, the "prize of 
the upward call of God" lays far loftier 
claims upon us than a "par" round of 
golf. So tension remains. Confusion 
enters. We live "between the times." For 
us to remain steadily on the path toward 
perfection, we need the admonitions and 
the encouragements of each other. Our 
obedience and our deepest commitments 
are also required. "Straining forward," 
like the marathon runners of Paul's day 
or of the 1984 Olympics, like professional 
golfers on tour, and the Chicago Cubs 
facing a new year, we press onward! 

But beyond all this, we are dependent 
on the workings of a grace whose wisdom 
and power are far greater than our own. 
By the workings of that grace, in all our 
strivings, today and in the days ahead, 
may our strength be renewed, so that we 
"shall mount up with wings like eagles, we 
shall run and not be weary, we shall walk 
and not faint." D 

Warren F. Groff is president of Bethany Theo- 
logical Seminary, Oak Brook, 111. 



February 1985 messenger 17 



SJ" 



by- 



^urtz 



Your church family works together 

Match these workers to the descriptions about 
their church jobs: 

1) teacher 5) janitor 

2) preacher 6) treasurer 

3) choir 7) acolyte 

4) usher 8) organist 

a group that sits in a special place in the 

sanctuary and sings about God's love 

studies the Bible and plans the Sunday 

school lessons 

keeps records, writes checks, and counts 

the money that people give 

uses hands and feet to play beautiful 

music 

tells people about God and his plan for 

their lives in a sermon 

some churches pay this worker to keep 

the church clean 

lights candles on the altar and may help 

the minister during the worship service 

greets people who come to worship 

Write your own name here: 



You study the Bible and sit in a pew during the 
worship service. You can do jobs in your 
church, too. On the lines below, write three 
jobs you can help with. 




Traveling along 



Sometimes jobs involve travel. Can you name at 
least five different ways of traveling? 

People in biblical times traveled, too. Look up 
these verses in the Bible. First, name the jobs of the 
people described in the verse. Then tell how you 
think they traveled in their jobs. 

1) Ezekiel 27:26 10) Genesis 40:2 (find two) 

2) Judges 4:4 11) Acts 18:3 
3)2 Kings 9:17 (find two) 12) Luke 5:2 



4) Genesis 25:27 

5) Daniel 2:2 (find four) 
6)2 Kings 3:15 

7) Genesis 46:32 

8) Jonah 1:6 

9) Amos 9:13 (find four) 



13) Mark 6:3 

14) Acts 19:24 

15) Acts 10:7 (find two) 

16) 2 Timottiy 1:11 (find tfiree) 

17) Luke 5:27 

18) Matthew 10:1-3 



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|k IS a monthly page tor displaying children's art and writing, and for suggesting ideas for fun All children 
Ipme to take part Send your items to: Kurtz Lens and Pen, 65523 Washington Road. Goshen, IN 46526 



18 MESSENGER February 1985 



An anti-recruitment strategy 



by Nancy Werking Poling 

I confess that I'd be terribly disappointed 
if my children decided to become 
ministers. They're too intelligent and too 
talented to waste their energies serving the 
church. 

My children would probably experience 
more prestige if they became doctors; 
more sense of a job completed and done 
well if they were engineers; wider ap- 
preciation if they became scientists; fewer 
disruptions of their family life if they were 
CPAs; fewer attacks on their personality 
if they were corporate executives; and less 
criticism of boring speeches if they 
became lawyers. 

So I've never asked either of them, 
"Have you considered a church vocation?" 
And to the best of my knowledge, neither 
has anyone else. 

Meanwhile, like many others, I sit back 
and lament the shortage of pastoral 
leadership in our denomination. Why 
doesn't the seminary put more effort into 
recruiting? Why doesn't it attract more of 
the church's brightest and most gifted per- 
sons? 

But I know that the seminary cannot 
recruit. The seminary educates and trains. 
It's up to the local church to recruit. But 
we almost seem to have organized our- 
selves into carrying out an anti-recruit- 
ment campaign. 

Making ministry unappealing to our 
children has been at the heart of our anti- 
recruitment campaign. We show them 
throughout their development that we 
hold ministers in low esteem. 

At the Sunday dinner table we criticize 
the sermon, express consternation that we 
haven't received a pastoral call in over a 
year, and complain that the pastor doesn't 
relate well to our youth. What child, sit- 
ting there at the table, is going to say, "I 
want to be a pastor when I grow up"? 

We discourage our children from con- 
sidering ministry as a vocation when we 
fail to respond to our own calling as laity. 
We refuse to serve the church as teachers, 
as visitors of nonmembers, or as youth 
leaders. We say, "1 don't have the time," 
or "That's not where my skills lie." Our 
young people hear, "The church is not im- 
portant enough for me to give it the first 
fruits of my energy and time." If this is 
our response to the church's call, how can 



.v>. 



YOU DON'T 
REALLY WANT 
TO BE A 
MINISTER, 
"^OYOU? 




we expect our children to choose a church 
vocation? 

And, it seems ironic that we excuse 
ourselves, yet at the same time expect our 
pastor to be a teacher, a visitor of 
nonmembers, and a youth leader! 

We discourage our children from con- 
sidering ministry when we create situations 
in which a pastor must leave a congrega- 
tion under pressure. In few other jobs 
does an employee have to listen so 
carefully to 150 different bosses, then 
work to please each boss' individual 
demands. Seldom does an entire consti- 
tuency know and discuss an employee's 
shortcomings. How many of us would 
consider a profession in which failure is so 
inevitable — and so public? 

The financial compensations of ministry 
are controversial. But pastors' salaries 
often get more anti-recruitment credit 
than they deserve. Two realities about 
money need to be faced. First, our socie- 
ty, whether we agree or not, expresses its 
appreciation for work well done primarily 



through monetary reward. Second, most 
congregations in the Church of the 
Brethren do not have large enough 
budgets to compete with other professions 
for talented young leadership. 

One solution might be to pay the max- 
imum we can afford, then do everything 
in our power to help our pastor ex- 
perience job satisfaction. Job satisfaction 
comes about when people feel they have 
some influence over how they spend their 
time and what their goals should be; when 
they feel appreciated for the fine job they 
are doing; when others in the parish 
discuss their concerns openly and in a 
supportive way. 

"What do you want to be when you 
grow up?" 

"I want to be a minister, like Pastor 
Myers." 

"I like Pastor Myers a lot too. I'll be 
proud of you if you grow up to be like 
our minister." D 

Nancy Werking Poling is a member oj the York 
Center (Lombard, III.) congregation. 

February 1985 messenger 19 



God still calls, people still 
say "yes, " and the calls still 
come in many creative ways. 




Who wil 



by Mary Sue Rosenberger 



Xo Isaiah, in a vision in thie temple, God 
asi<ed, "Whom shall I send? Who will go 
for us?" 

This call to ministry is repeated 
throughout the Scriptures in many 
creative ways, but the message is the 
same. Esther's call to the kingdom in a 
time of danger for her people; "Come, 
follow me" spoken by the Son of God to 
some rough fishermen; Stephen's election 
to the first deacon body; Paul's blindness 

20 MESSENGER February 1985 



on the Damascus road; Priscilla and 
Aquila's call to provide leadership and 
hospitality for the early church; Timothy's 
nurture by church and family — all are 
variations on the theme of God's call to 
Isaiah, "Who will go for us?" 

And Isaiah responded, "Here am 1; 
send me." Esther took her life in her 
hands; the fishermen left their nets and 
went; Stephen was martyred with a prayer 
on his lips; Paul was reborn, preached, 



suffered, and rejoiced; Priscilla and 
Aquila became leaders and models in the 
early church; Timothy became Paul's "son 
in the faith." They were called by God, 
and they said, "Yes." 

God still calls — and people still say, 
"Yes." And the calls still come in many 
ways. 

Just as Mordecai interpreted for Esther 
the nature of God's call to her, so older 
leaders of the church and family members 
can be instrumental in conveying the call 
of God to promising young people within 
the church. Chester Harley, former 
district executive of Southern Ohio and 
now retired, remembers that his father 
and a church elder both asked if he was 
considering the ministry. 

"My answer to both was no. But the 
seed was sown by the questions," says 
Chester. After two years in college and 
two good experiences in summer camp, he 
was licensed to the ministry. 

Audrey Finkbiner also remembers that 
the questioning of a trusted church leader 
was instrumental in her call to the 
ministry. Her first call came during her 
college years, when she felt drawn to 
spend summer vacations working at Camp 
Swatara in Pennsylvania. It was there that 
camp director Ed Poling suggested that 
Audrey consider attending seminary. 

Two years passed before she finally 
decided to request licensing. "My response 
required me to assert myself after trying 
to decide whether it was really possible 
that God might be calling me," she says. 

Another person who encouraged 
Audrey to respond affirmatively to God's 
call to ministry was Jill Zook-Jones, sum- 
mer pastor at her home church. "She 



I 



o for us? 



helped break the ice over the idea of 
women in ministry, both for me and my 
family," says Audrey. 

She also cites Jeff Finkbiner, her hus- 
band and co-pastor at Oakland Church of 
the Brethren in southern Ohio, as a source 
of encouragement. "He was more 
liberated' than 1 in the beginning and 
allowed and encouraged me to say yes." 

Not all those whom God calls to 
ministry are young and searching for 
vocational direction. Peter, Andrew, 
James, and John had made their voca- 
tional choices. A promising business 
would someday be theirs if they worked 
hard and stayed by it. Then one day, in 
the midst of mending fishing nets, they 
received a call: "Come," said Jesus. And 
they went. 

God still calls to the ministry those who 
are comfortably settled in other vocations. 
C. Dean Mouk, pastor of Prices Creek 
church in southern Ohio was married, the 
father of a child, and engaged in another 
full-time job when he finally said yes to 
the call to ministry that had been growing 
in him since his late teen-age years. The 
Three-Year Reading Course enabled Dean 
to prepare for full-time ministry while still 
supporting his family. 

Even so, he says, there were many ques- 
tions raised in his mind by the prospect of 
this vocational change. "Is it God speak- 
ing, or me? How will 1 adjust going back 
to school after 20 years? How can 1 af- 
ford school? Can I really handle the 
Three-Year Reading Course? Is it fair to 
my family to ask them to sacrifice a lot of 
things in order to have me go to school?" 

But, he adds, "We decided to trust God 
to take care of whatever needs and pro- 
blems arose." 

God's call can come directly to in- 
dividuals, by way of another person, or 
through the structures of the church. The 
church at Jerusalem chose Stephen and six 
others when special needs for leadership 
arose within the fellowship. For many 



years this was the primary way in which 
ministers were called within the Church of 
the Brethren. 

Paul Kinsel, a retired pastor now living 
in Trotwood, Ohio, was called in 1931 by 
the traditional method of a private, oral 
vote before adjoining elders. The elders 
made their decision without nominations, 
"leaning on the guidance of the Holy 
Spirit," at a called council for this specific 
purpose. 

"1 was licensed immediately following 
the vote," says Paul. "1 was not consulted 
or counseled. I verbally answered all ques- 
tions positively, but internally I churned." 

His parents' guidance was especially im- 
portant in bringing him to that point, he 
says. "1 could not have said no and 
broken their hearts." 



Re 



b.eviewing all the varied types of 
ministry in which he has served, Paul con- 
cludes that it has been "a life scenario I 
could not have dreamed up, but clearly 
see and identify as God's guidance." 

James F. Myer, free minister in the 
White Oak (Manheim, Pa.) congregation 
and moderator of Annual Conference, 
recalls the call to the ministry that he 
received in 1962 from his home church. 
This call, too, came through a congrega- 
tional election without nomination, and 
he accepted immediately. Other free 
ministers serving in his local church and 
several visiting evangelists "portrayed ex- 
cellent models for ministry and developed 
in me high respect for the ministry," says 
Jim. 

Education for a Shared Ministry 
(EFSM), a program sponsored jointly by 
the General Board, Bethany Theological 
Seminary, and the district, is another 
form of congregational call to ministry. 
Mike and Beth Yost of Flat Creek Church 
of the Brethren in Kentucky were called 
by the congregation, following a decision 
to enter the EFSM program. 



"It also came as a call from God, in 
that it was obvious God's spirit was pres- 
ent in the meeting where we were called," 
say the Yosts. "It took us about three 
weeks of a lot of prayer and discussion to 
make our decision." 

God's call to ministry comes quietly and 
gently to some people; perhaps it grows 
slowly over a period of time. But to 
others, like Saul of Tarsus, it comes 
through sudden light and blindness on the 
Damascus road. For Bruce Huffman, 
pastor of the Middle District congregation 
in Tipp City, Ohio, the call to ministry 
came through a similar period of pain. 

In 1978 his wife died in an automobile 
accident. Throughout Bruce's recovery 
from the injuries he sustained, his pastor 
counseled him and could see gifts for 
ministry in his attitude and faith. "It was 
through the loving support of family and 
friends at a time of tragedy that 1 heard 
the call to minister to those who had been 
through what 1 had been through, and to 
seek answers for some of the questions all 
of us face in life," says Bruce. 

Aquila and Priscilla were Jewish Chris- 
tians, tentmakers by trade, who offered 
Paul hospitality in Corinth and became 
leaders in the Corinthian church. Paul 
sends warm greetings to them in two of 
his letters and once sends greetings also to 
"the church that meets at their house." 
Hospitality and providing lay leadership 
for the church can serve as the means for 
receiving a call from God. 

Such is the case for Lois Wenger of the 
Middletown (Ohio) Church of the 
Brethren. Along with other lay members 
of the congregation, she had been 
preaching and serving during a period 
when they had no employed pastor. In 
1978 the congregation asked her to serve 
in a co-pastorate with her husband, 
Harold. 

Some 25 years earlier, she had taken 
seminary training and felt called to the 
pastoral ministry, but then that was not 



February 1985 messenger 21 



an occupation open to women. When 
called by the Middletown congregation, "I 
was very pleased and felt God's hand 
guiding me into meaningful service," says 
Lois. 



In recent 
years I 



gj(o; 

to 

Hands 

have embarked on a number of ventures 
that have required an open mind. Like 
planting a new church, for example. 

I moved to the suburbs of Houston 
lugging an armful of evangelism books 
and a handful of sample "PR" bro- 
chures to guide me. I began to ex- 
perience something remarkable, 
though: "sure-fire" techniques often 
yielded only mild returns. Many times 
the real difference in our congre- 
gation's growth came from the chance 
meeting or impromptu phone call. I 
am learning to be more open to the 
unexpected. 

I discover much the same in parent- 
ing. Whatever handles I get from 
parenting lectures and articles, real-life 
fathering has meant unplanned turns 
and unsought-out surprises. Somehow 
I never expect the interruption of my 
preschooler's spilled orange juice, or 
the delight of a small son tugging on 
my leg for a hug. 1 am a more open in- 
dividual because a two-year-old and a 
five-year-old daily run, shout, laugh, 
and dance their way out of my con- 
trolling grasp and predictable confines. 

I find that encounter with the unex- 
pected applies also to the act of pray- 
ing. Learning to pray is learning to 
listen, watch, and wait. It is not com- 
ing crammed full of opinions and 
agendas. It is opening our life and 
heart to a God of serendipity and sur- 
prise. 

That insight clarifies an intriguing 
note on prayer's posture in 1 Timothy 
2:8. In every place, the apostle says, 
the people should pray, "lifting holy 
hands." 

Now "hand" in the Bible does not 
always refer to praying. Clapping 



"My greatest surprise came one Sunday 
morning when Harold was absent," she 
says. "One six-year-old asked another, 
'Where's Pastor Wenger this morning?' 
The other child replied, 'She's right there 



by Timothy K, Jones 

hands signified Balak's anger against 
Balaam, and the psalmist's praises dur- 
ing worship. Jesus reached out active 
hands to heal the blind, or bless the 
children. 

Time after time, the hand symbolizes 
God's ability and a person's strength. 
The right hand of a king (or God) held 
honor over the left because it was seen 
as most able and powerful. The Bible 
sees our hands as the body's most ac- 
tive and useful members. Except, that 
is, when entering the presence of God. 

Paul's note on prayer comes in here, 
for Paul tells the church to lift up 
hands in prayer because we enter the 
heart of holy worship only when we 
are vulnerable and open. We come 
before God not with a grasp on a 
weapon or clasping a list of demands, 
but with hands that are lifted, open, 
and empty. 

Prayer has become a greater adven- 
ture for me since that window has 
begun to open. The customary prayer 
posture for the early church, commen- 
tators tell us, was different from what 
we have learned during childhood table 
graces: not hunched over, hands 
clasped together. Prayer was a bodily 
attitude of open hands and out- 
stretched arms. 

I like that window on openness. I 
have much to learn about church 
planting, parenting, and especially 
praying. But it helps to unclasp my 
hands and release my heart to the sur- 
prises God wants to work. I expect 
God to reveal more as my grip loosens 
and my control relaxes. To pray, you 
see, is to stand before God and his 
world with opening hands. D 



Timothy K. Jones is co-paslor of Christ Our 
Peace Church of the Brethren, The Woodlands. 
Texas. 



in the pulpit, you dummyl'" 

Another biblical example of calling to 
the ministry is that of Timothy, who grew 
up in the church, nurtured by the faith of 
his mother and grandmother. The apostle 
Paul repeatedly refers to him as "my son 
in the faith." No life-changing call for this 
boy — he was born to be a preacher! 

Everett Shattuck, co-pastor with his 
wife of Trinity (Sidney, Ohio) Church of 
the Brethren, recalls feeling directed to the 
ministry from a very early age. "The call 
came, if you want to call it a call, during 
my brother's baptism. I was five, and at 
that time 1 decided to become a minister. 

"It has become such a natural part of 
me I wanted to become nothing else," 
Everett says. "It is my life. It was nothing 
fancy or God clanging me over the head 
with a hammer, but a desire within me 
that grew as I became older. I have never 
doubted nor wondered about my calling. 
God has given me the talents and expects 
me to use them." 

God still asks, "Who will go for us?" 
But in the majority of cases — unlike 
Isaiah's — the call is mediated, interpreted, 
and encouraged by some human 
messenger. "There is a strong possibility I 
would not have become a minister, had it 
not been for the questions of my father 
and our elder," says Chester Harley. "The 
sad part today is that most of our chur- 
ches neither vote a person in nor challenge 
them as I was challenged." 

Audrey Finkbiner probably would 
agree. "My decision might have been 
easier had my congregation named my 
gifts and not left it to me to request 
licensing. But my home church hadn't 
called out any ministers for about 20 
years, and I guess they kind of forgot 
about it. Since then they've licensed at 
least three other persons and a fourth has 
started seminary." 

"Whom shall I send? Who will go for 
us?" God asked Isaiah, and that call con- 
tinues to come. It comes to some in- 
dividuals as a call to ministry. But it 
comes to the entire church — individuals, 
church leaders, congregations, ministry 
commissions, camp leaders, youth 
counselors, parents — as a call to be God's 
messengers, carrying his call to the pros- 
pective ministers in our midst. D 

\farv Sue H. Rosenberger is a member of the 
Greenville (Ohio) Church of the Brethren and ex- 
ecutive director of hospice in Darke County. 



22 MESSENGER February 1985 



Of silver strands, 
of life and death 



by Kathy Williford 



1 sat at a dying man's bedside, holding his 
wife's hand. She needed comfort as she 
looiced at him in the cold setting of 
oxygen tubes and monitor wires. His 
body, in spite of all the modern 
technology, was already turning cold. I 
saw her anguish as she wondered what life 
would be like after he was gone. She 
could not begin to grasp the reality of the 
empty home after nearly 50 years 
together. 

I was emotionally drained. Yet 1 believe 
that life continues and that families will 
be reunited, so I stand in awe of God at 
such sacred times. 

And life here goes on. I walked from 
the hospital to take a young girl to the 
doctor's office. She was afraid of this first 
gynecological exam. I tried to assure her 
that there was nothing to be afraid of or 
embarrassed about. Then, after promising 
"not to look," 1 went with her. 

I held a teary-eyed, young girl's hand 
and shared her embarrassment. But what 
an experience! The examination confirmed 
that she was pregnant. 

The doctor, not sure he could find a 
heartbeat that early, moved the sensor 
over the girl's stomach. Then the sound 
seemed to fill the room: "thum-thum, 
thum-thum, thum-thum." The sound of 
tiny, new life. Life, surely not in ideal cir- 
cumstances, but life with all its tenacity 
and potential for love and joy, sorrow 
and death. 

O God, again I stand in awe and 
wonder. You give the marvelous gift of 
life. We plant seeds, water and fertilize 
them, but you give the life and growth to 
the marigolds. We may transplant the life 
to test-tubes, but life itself we cannot 
give. 

Sometimes we manipulate that life. We 
have so much power, even the terrible 
power to destroy life, but we cannot fully 
comprehend the vastness of the universe, 
or the minute detail of the atom in a rose. 

O God, it is as if in one afternoon I 
saw the pieces of your puzzle fit together. 
As if I caught a glimpse of the total 




tapestry of life and death woven together. 
1 saw your hand weaving the black and 
silver strands into your total work of art 
and, O Lord God, my Creator, 1 stand in 
utter amazement, speechless in awe, and 
bursting with praise! 

Give me the faith to remember that 
sense of wonder — to hold that wonder as 
I go now to my daily tasks of study, 
writing, dirty dishes, laundry, and noisy 



children. Help me to share my faith with 
others as I touch their lives. 

Not that I am so great, or good, or in- 
telligent—but that you are so marvelous, 
all-powerful, and all-encompassing that 
we see your hand in everything in life and 
in death. Amen. D 



Kaihy Hilli/ord is paslor of I he Arcadia Church of 
Ihe Brethren, Arcadia, Fla., and chaplain of DeSolo 
Memorial Hospilal. 



February 1985 messenger 23 



Don't look to a l^tt^ry if you 
want penniBs from heaven 




--a4**V 




'When the time came 
for the winning numbers 
to be announced 
I found myself hurrying 
through my New Testament 
Studies homework. 
I almost ran to the newsstand 
where, from an over- 
head board, The 
Numbers looked 
down on me.' 



/ / 



by Gordon Dalbey 

I have a confession to make I am a pastor 
but I am also a man who knows how easN it 
IS to fall under the spell ot rainbows pro- 
mising a pot of gold. I remember the ex- 
perience in all its humbling details. 

I had given up a full-time job and moved 
to Boston to attend Harvard Divinity 
School, but within the first year I had spent 
my entire savings and was more than 
$1,000 in debt. 

As my worries grew I began paying more 
than casual attention to the cheerful guy on 
the TV commercial who proclaimed that 
every day someone won hundreds, e\ en 
thousands, of dollars in the Massachusetts 
State Lottery. And all over town billboards 
and ads beckoned me to play "The Game." 

Eventually one day I decided to buy two 
50-cent tickets with my lunch money — just 
for fun. After all, as they said, it was only 
a game. On the other hand it w ould be a 
great solution to the headache of debt. But 
at home I tossed the tickets onto my 
dresser and forgot about them. 

Yet when the time came for the winning 
numbers to be announced I found myself 
hurrying through my New Testament 
Studies homework. I almost ran to the 
newsstand where, from an overhead board. 
The Numbers looked dow n on me. Quickly 
I examined my tickets — and at once it was 
over. Not even close. Maybe, if only the 
third number could be where 



24 MESSENGER February 1985 



the first one was, and. ... A strange, 
hurting sensation crept over me, and I 
sighed in self-disgust. Pitching my tici<ets 
into a trash can, 1 rushed off to class. 

Several weeks later I cashed my univer- 
sity loan check, paid my tuition for the 
following semester — and found that 1 had 
$50 left over. Just that week this shivering 
Californian had received a monthly fuel- 
oil bill for nearly $80. But almost as soon 
as the refund cash settled in my hand the 
thought crossed my mind that, at 50 cents 
a ticket, I could buy 100 lottery tickets. 
Surely with that many I'd win something. 

A few days later, still undecided about 
this "investment," I ran into a casual 
friend at church, a self-employed house 
painter. Business had been terrible for 
weeks, he lamented. And then, just as I 
was about to chime in with my own prob- 
lems—and my proposed scheme — he 
laughed gently and shook his head. 
"Would you believe things got so bad that 
I was about ready to play the lottery!" 

"W-what?" I blurted out — and then, 
catching myself quickly, forced a lame 
: smile, "Uh, wow — no kidding?" 

"Yeah, my faith was at a mighty low 
ebb," he sighed. "1 don't know how, but I 
: got hold of myself one day and decided 
that all my panicking was only making 
things worse— so 1 decided instead just to 
begin giving thanks for everything I've 
I taken for granted: my wife, the kids, 
everything." I stood there, transfixed, as 
he shrugged his shoulders. "I can't explain 
it, but not long after that a pretty fair 
contract came through for me. Not lots of 
money, but enough to put us back on an 
even keel again." 

I couldn't believe it. There was I, study- 
ing at perhaps the finest university in the 
world to teach others about faith, listen- 
ing to a struggling house painter preach 
the most convincing sermon on faith that 
I'd ever heard. Chagrined — and genuinely 
hopeful at last — 1 confessed my own 
story, and we both shared a good laugh at 
ourselves. 

1 never bought another lottery ticket. I 
could do no more after that than confess 
my little faith and give thanks for what I 



had. I cannot say that the next day money 
fell into my hands from heaven; in fact, 1 
went further into debt before finishing 
seminary. But often during those years of 
need I was sustained by a personal gift, a 
part-time job, an award — each of which 
became an inspired part of my ministry 
that no lottery win could have provided. 

Today, from my comfortable pastor's 
study, in the shadow of my Harvard 
diploma, that season of desperation is 
painfully embarrassing to recall. Yet I am 
thankful for it, even — especially— for not 
having won the lottery. For I was taught 
then to live with an enduring faith 
through trial and time, not with the 
endless fantasy of a deus ex machina such 
as the lottery to lift me instantly out of 
life's struggles. 

Furthermore, I know now that it was 
not primarily a financial problem that had 
led me to hope in the lottery, but rather 
an inner sense of worthlessness. Often we 
say of a tycoon, "He's worth millions." 
With no money I was, in that popular 
sense, worth nothing. The demonic lure of 
the lottery for me, therefore, was that 
while promising to deliver me from my 
feelings of worthlessness it served 
ultimately only to confirm them — as 1 and 
millions of others became "losers" yet 
again, as it were. 

Today I occasionally hear materially 
comfortable persons scoff in disgust about 
"how terrible it is that poor people gamble 
away what little money they have." I can 
only acknowledge sadly that the lottery is 
indeed "a tax on the poor." But, having 
experienced myself the deeper human 
brokenness that underlies that truth, I 
cannot share in judgment on it. 

Rather, 1 would challenge those of us 
who have far more food, clothing, and 
shelter than we need to give thanks for 
what we have and to begin sharing it with 
others. Let us become a faithful com- 
munity of caring support, not a mass of 
individuals clinging desperately to our lot- 
tery tickets. We have nothing to lose but 
our fear. D 

Cordon Dalbey is pastor of Seaside Communily 
church f United Church of Christ) in Torrance, Calif. 




recommends 



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violence to Everyday Relation- 
ships. $5.95 

Arnett reminds his readers 
that non-violent peacemaking 
means working through con- 
flict, not just avoiding it. He sug- 
gests that we need to embrace a 
radical commitment to peace- 
making because it is right, not 
because of some direct expecta- 
tion of reward or self-fulfillment. 
An important book for peace- 
makers. Place your order for 
this and other peace literature. 
Complete book list available 
upon request. 

Brethren Worid Peace Bookstore 
Box 188. New Windsor, MD 21776 



r— %^/— T 



SUBSCRIBER 
SERVICE 

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senger address label 
lo insure prompf 
service v^'henever you 
write us about your 
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For change of ad- 
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you have a question 
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Mail to; Messenger, Church of the Brethren 
General Board, 1451 Dundee Ave,, Elgin 
III. 60120 



ATTACH 
LABEL 
HERE 



L„/--\ — S 



name 


(please print) 




address 


city 


state 


zip code 



February 1985 messenger 25 



Cross 
Keys 
Villa ge 



Harvey S. Kline, 
Administrator 

a developing retirement 
community of individual 
cottages and apartments 
on the campus of The 
Brethren Home at New 
Oxford, Pennsylvania 

• 10 cottage models from 
$25,700 (all now 
available only from a 
waiting list) 

• 2 apartment models 
from $14,500 (also 
waiting list only) 

• only 2 hours from 
Philadelphia and D.C. 

• 15 minutes from Gettys- 
burg 

• 12 Church of the Breth- 
ren Congregations 
nearby 

• chaplaincy services 

• activities program 

• free transportation 

• nite-time security 

• meals, housecleaning 
and nursing service 
available at modest costs 

• truly independent living 

• the assurance of nursing 
care when needed 

• freedom from household 
chores 

For free brochure send this 
coupon today: 

Name 



Address 



To: 

Milton E.Raup 
The Brethren Home 

P.O. Box 128 

New Oxford, PA 17350 

(717) 624-2161 



;ssENGER February 1985 



On Messenger's faults 



Mark B. Bowser 

Messenger is far 
from the kingdom 

For quite some time now, I have found 
myself having to spend time in prayer each 
month, after reading Messenger. It is not 
a prayer of thanicsgiving. Rather, it is a cry 
for the hurt, frustration, tears, and yes, 
anger that 1 many times experience. 

I asi< myself, "Is this the church that I 
so dearly love and serve?" As I pray and 
express my emotions to the Father, the 
peace that only he can give returns, and 
once again I am able to lay aside this 
publication and get on with the work to 
which I am called, giving thanks that so 
few people in the congregation read 
Messenger. Working through my own 
feelings is difficult enough. 

In November, as I follow my monthly 
procedure with Messenger, the need to 
write fills my being, and so I am writing 
you. My thoughts are much along the 
lines of comments made by Brother Dale 
Brown at Conference this past summer. I 
am a white, middle-class male, and am 
forced to believe that many of the ills that 
exist today result from my less-than-godly 
origin. (Or so 1451 Dundee Avenue would 
have me to believe.) 

I am a Republican. I enjoy the King 
James Version of the Bible. I abhor the 
sins of abortion and homosexuality (but 
not the sinners). I graduated from a Men- 
nonite seminary. I believe the Equal Rights 
Amendment has ungodly origins. And, in 
apostate manner, I believe that God's word 
is true, all of it, and that salvation is found 
only in the blood of Jesus. 

Now, before I am shunned by 1451 



To hold in respect and fellowship those in 
the church with whom we agree or disagree 
is a characteristic of the Church of the 
Brethren, ft is to the continuation of this 
value, and to an open and probing forum, 
that "Opinions" are invited from readers. 
We do not acknowledge our receipt of 
obvious "Opinions" pieces, and can only 
print a sampling of what we receive. .All 
"Opinions" are edited for publication. 



Dundee Avenue, the Womaen's Caucus, 
the Brethren/Mennonite Council for Gay 
Concerns, and others, please hear this: I 
love the Lord Jesus and his church more 
than anything else that this world can of- 
fer. I have a lovely wife who, likewise, 
through godly parents, loves and serves 
the Lord. Because of this love, our bond 
to each other in marriage is unthreatened. 
We don't need to assert our rights, 
because we submit to each other accord- 
ing to God's word. 

Our home, we believe, is the closest 
thing to heaven that we will e.xperience 
here on earth. We have two wonderful 
daughters whom we are training, just as 
we were trained, to love the church, their 
Lord, and his authority. 

The little community in which we live is 
not making a worldwide impact upon 
society, as the world would view it. 
However, lives are encountering Jesus and 
changing, and that seems to be the way 
Jesus worked as well — one on one. 

If the reader is seeing a picture of 
Shalom painted, it is because that is what 
I see, not only here, but around the 
Brotherhood, in churches large and small. 
It is a picture of the "silent majority" 
(with no ties to Jerry Falwell). Many, like 
myself, have allowed a liberal element to 
paint what they believe to be shalom, 
knowing that we had and are experiencing 
something far greater. I see now that in 
many ways this has been selfish, and for 
that I beg forgiveness, and ask the many 
others who walk in my shoes to do the 
same. 

It is our obligation as Christians to let 
our light shine. It is time to stand with 
humility and affirm that the kingdom of 
God is not meat and drink, but righteous- 
ness, and peace and joy in the Holy Ghost 
(Rom. 14:17, KJV). 

When the church at large begins to of- 
fer this, state it, and affirm it, then the 
pews shall be overflowing, real peace shall 
begin, and real equality shall be affirmed. 
And, who knows, Messenger may be 
swamped with subscriptions, and I will 
not have to go through my monthly ritual 
with pain, but at long last can put down 
my issue of Messenger and offer up my 
prayer of thanksgiving. D 

Mark B. Bowser is pastor of the Mathias (H'est Va.) 
Church of the Brethren. 



CLASSIFIED ADS 



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and entertain. Witfi timed (wpm) exercises, ac- 
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Great gift idea. Only $19.95 plus $2.00 sfiipping 
(Ind. residents add 5% sales tax). Micro World 
Computers, 108 E. Main, North Manchester, IN 
46962. 

INVITATION — New congregation now forming 
in Venice, Fla. Meeting at Ewing Funeral Home, 
140 E. Venice Ave., 10:30 Sunday mornings. 
Call Rev. Charles Stouder (813) 493-4861 for 
more information. 

SCHOOL— Elderhostel. May 26-June 1, 1985. 
McPherson College. Join us graduation day. 
Begin Memorial Day Classes: (1) "Midway 
USA . . . Yesterday" — Overview of historical 
trails, cattle drives, religious and ethnic 
groups: field trips. Dr. Raymond Flory. (2) 
"Cars and Roads in America" — America's 
love of antique cars and highway travel from 
1890s to present day. Dr. Leiand Lengel. (3) 
"Believe It or Not: Facts and Fitness" — men- 
tal and physical exercises emphasizing facts 
and myths about fitness. Dr. Doris Coppock. 
Dormitory rooms available. Meals — dining 
hall. Fun, fellowship, learning. For information 
write Continuing Education, McPherson Col- 
lege, P.O. Box 1402, McPherson, KS 67460, 



or call Dr. Connie Nichols, (316) 241-0731, 
ext. 130 mornings. Cost: $190. McPherson 
College subscribes to a policy of non- 
descrimination. 

SCHOOL— Scattergood School, West Branch, 
lA 52358. Openings for students grades 9-12. 
Approved coeducational Quaker college 
preparatory boarding school: simple life- 
style. Emphasis given to peace issues and 
social concerns. Students, faculty together 
clean buildings, do laundry, care for pigs and 
chickens, work in orchard and garden, bake 
bread, and cook meals. Small personal caring 
community that promotes individual growth. 
Write or call. Tel. (319) 643-5636. 

TRAVEL — Air-conditioned bus tour to Phoenix 
for Annual Conference and then to Alaska, 
returning via Canadian Rockies. Also 2'/2- 
week air-conditioned bus tour to Annual Con- 
ference with direct route back to Elizabeth- 
town. For information write J. Kenneth 
Kreider, 1300 Sheaffer Rd., Elizabethtown, PA 
17022. 

TRAVEL— China Tour, 24 days, leave May 10, 
1985. $3,295 from West Coast. $350 deposit. 
Final payment March 15. Brethren director ex- 
perienced in Orient. Ruth Lininger, P.O. Box 
735, Cannon Beach, OR 97110. Tel. (503) 
436-1340. 



TRAVEL — Juniata College Tours. Greece and 
7-Day Cruise: The world of St. Paul; Apr. 
19-May 3: inc. Athens, Ephesus, Lindos, Cor- 
inth, Istanbul, Crete; about $2,000. Spain/ 
Portugal: May 2-16, $1,150 inc. air. Also, 
Alaska Post-Conference tour, Weimer-Oller 
Travel Agency, 405 Penn St., Huntingdon, PA 
16652. Tel. (814)643-1468. 

WANTED — Brethren Historical Library and Ar- 
chives is seeking an Archival Intern to begin Ju- 
ly 15, 1985. Program provides work experience 
in research library, opportunity to consider 
vocations in archives, peace studies, public 
history, theological librarianship. Work 
assignments include arranging and describing 
archival collections, assisting researchers, 
book and document conservation, library 
cataloging. Graduate student preferred, or 
undergraduate with three years college con- 
centrating in history, library science or peace 
studies. Interns receive room, board, stipend, 
insurance, and limited tuition assistance. 
Resume, college transcript, three letters of 
reference required by April 1. Contact Carol 
White, Personnel Relations and Development, 
1451 Dundee Ave., Elgin, IL 60120. Tel. (312) 
742-5100, ext. 206. 

WANTED— "God's Means of Grace," by C. F. 
Yoder, ABBD. Published in 1908 Write or call 
Mrs. J. T. Hale, Sr., 1131 Ellett Ave , Eden. NC 
27288. 



iSyminif pmMi 



Pastoral 
Placement 

Brunk, David L., from Mt 
Pleasant, Shen., to Dayton 
Shen. 

Davis, Linda E., to Bakersfield 
Pac, S.W., interim part-time 

Gibble, Kenneth L., from Pal 
myra, Atl. N.E., to Hagers- 
town. Mid. -Atl., interim 
part-time 

Hansen, Allen T., from Wilm 
ington, Atl. N.E., to Mount 
ville, Atl. N.E. 

Keim, Howard H., from retire- 
ment, to Champaign, 111 
Wis., interim 

Miller, Dean M., from Hagers 
town. Mid. -Atl., to Chrisi 
Church, 111. /Wis. 

Preston, Owen, continues ai 
Johnstown, Roxbury, W 
Pa., part-time, and also now 
serves Good Shepherd Home, 
N. Ohio, part-time 

Pugh, William M., Ill, to 
Bethany, Virlina, part-time 

Licensing/ 
Ordination 

Clark, Michael, licensed Sept. 

23, 1984, Eel River, S.C./Ind. 
Drayer, Kent, licensed Aug. 26, 

1984, Loon Creek, S.C./Ind. 
Huggell, John B., ordained 

Oct. 21, 1984, Winter Park, 

Fla./P.R. 
McClusky, David J., licensed 

Nov. 4, 1984, Drayton 



Miller, Mark, licensed Oct. 28, 

1984, Maple Spring, W. Pa. 
Naff, Jerry W., ordained Oct. 

21, 1984, Barren Ridge, Shen. 
Olt, Clifford, ordained Nov. 4, 

1984, Shade Creek, Ridge, 

W. Pa. 
Petry, Joyce E., licensed Aug. 

12, 1984, Castine, S. Ohio 
Reynolds, Lynn, licensed Aug. 

26, 1984, Loon Creek, S.C./ 

Ind. 
Rogers, Kendall, ordained Nov. 

11, 1984, Manchester, S.C./ 

Ind. 
Steury, Mark E., ordained July 

29, 1984, Pleasant Dale, S.C./ 

Ind. 
Thomas, Sidney M., hcensed 

Oct. 21, 1984, Glendale, Pac. 

S.W. 
Turner, Tom, licensed Sept. 16, 

1984, Bethel Center, S.C./ 

Ind. 
Vaughl, Terry, licensed Dec. 2, 

1984, West Manchester, S.C./ 

Ind. 
Ziegler, Dale, licensed Oct. 28, 

1984, Sebring, Fla./P.R. 

Anniversaries 

Arnold, Thomas and Naomi, 

Jefferson, Md., 65 
Bechtel, Porter, Sr., and 

Lenora, Elkhart, Ind., 59 
Benedict, Harold and Edith, 

Vermontville, Mich., 50 
Brehm, Foster and Eva, Wind- 

ber. Pa., 50 
Brock, Tom and Frances, Elk- 



natchee. Wash., 50 
Fair, Edgar and Mary, Waynes- 
boro, Pa., 50 
Fields, James and Ruth, 

Goshen, Ind., 53 
Huffman, Charles and Nora, 

East Wenatchee, Wash., 66 
Krall, John O. and Marguerite, 

Cerro Gordo, 111., 50 
Mullenix, Roscoe and Anna, 

Arcanum, Ohio, 50 
Overholser, Carlton and Ruby, 

Goshen, Ind., 50 
Weaver, Warren, Sr., and 

Frieda, Windber, Pa., 61 

Deaths 

Albright, Lorraine, Holli 

daysburg. Pa., Nov. 7, 1984 
Beck, Richard, Jr., 52 

Ephrata, Pa., Sept. 10, 1984 
BrovonI, Lucy, 94, Char 

lotte, Mich., Aug. 13, 1984 
Collier. Ruth, 69, Mulliken 

Mich., June 24, 1984 
Croulhamel, E. Merton, 93 

Souderton, Pa., Oct. 26, 1984 
Daggetl, Linda, 47, Bridge 

water, Va., Oct. 27, 1984 
Dayton, Joseph, 55, Wind 

ber. Pa., Oct. 12, 1984 
De Armenl, Mary L., 74 

Hollidaysburg, Pa., Nov. 11 

1984 
Dorwarl, John S., Ill, 79, 

Enola, Pa., Oct. 27, 1984 
Fuhrman, Maggie, 89, New 

Oxford, Pa., Sept. 27. 1984 
Garber, Pearl A., 78, Polo, 

III., Nov. 5, 1984 



Carman, Lloyd C, 89, Lititz, 
Pa., Oct. 21, 1984 

Garvick. Ruth, 69, Spring 
Grove, Pa., Nov. 12, 1984 

Geib, Erma, 74, Manheim, 
Pa., Sept. 20, 1984 

Grossnickle, Melvin, 66, 
Polo, 111., Oct. 24, 1984 

Guylon, Maurice T., 65, Jef- 
ferson, Md., Aug. 3, 1984 

Hunderlmark, John, 58, 
Hampstead, Md., Aug. 26, 
1984 

Hunsberger, Hazel, 77, Mer- 
cersburg. Pa., Nov. 1, 1984 

Krall, Wayne, 62, Cerro Gor- 
do, 111.. Apr. 19, 1984 

Loose. Susan M., 90. Holli- 
daysburg. Pa., Nov. 11, 1984 

Lorah, Ian, 71, Loveland, 
Colo., Sept. 29, 1984 

Mason, Linda R., 43, De 
Kalb, 111., Aug. 31, 1984 

McCIellan, Berta, 71, Ashley, 
Ind., Oct. 23, 1984 

Miley, Mildred. 86, Ephrata, 
Pa., Sept. 8, 1984 

Miller, Cora, 83, Bridge- 
water, Va., Sept. 30, 1984 

Miller. Ethel. 90. Phoenix. 
Ariz.. Oct. 28.. 1984 

Moser, Mary L., 57. Middle- 
town. Md.. Nov. 6. 1984 

Pelry, Lowell J.. 65. Dayton. 
Ohio. Oct. 28, 1984 

Pelry, Ola, 90, Greenville, 
Ohio, Nov. 19, 1984 

Rhoads. Clarence. 82, Lititz, 
Pa., Nov. 5, 1984 

Sargenl, Stanley, 56. McPher- 
son, Kan., Nov. 14, 1984 



Schroyer, Rexford G., 69, 

College Park, Md., Nov. 10, 

1984 
Sheals. Frances D.. 71. 

Newark. Del.. Nov. 21, 1984 
Sousley. Robert, 68, South 

Bend, Ind., Sept. 28, 1984 
Sweigart, Elsie, 67. Ephrata. 

Pa.. Nov. 10. 1984 
Ullery, Elizabeth, 94, South 

Bend, Ind., Oct. 3, 1984 
Wampler, Elizabeth B., 93, 

Bridgewater, Va.. Oct. 29. 

1984 
Webb, Lyle, 76, Canton, 111., 

June 18, 1984 
Weber, Aubrey, 81, Harper 

Woods, Mich., June 8, 1984 
Weis, Leona M., 26, Castine, 

Ohio, Oct. 24, 1984 
Wenger. Earl. 74. Ephrata. 

Pa.. Nov. 13. 1984 
Welmiller. Florence M., 84. St. 

Petersburg. Fla., Dec. 14, 

1983 
Whilmore, Naomi O., 78, 

Waynesboro, Pa., Aug. 30, 

1984 
Wiles, Charles D., Ill, 12, 

Aurora. W.Va.. Oct. 16. 

1984 
Will, Irene, 82, Sidney, Ohio, 

June 16, 1984 
Wilmer, Leo. 89. Ashland. 

Ohio. June 18, 1984 
Wolfe, Orrin L.. 64, Waterloo. 

Iowa. Aug. 12. 1984 
Wyan, Robert A., 47. Ar- 
canum. Ohio. Feb. 16. 1984 
Zook. Nina. 76. Wagoner, 

Okla., Oct. 19, 1984 



February 1985 messenger 27 



Taking on a quixotic editor 



I wrote in my May 1984 editorial, "Hearing some- 
one else's opinion, contrary as it may be to your 
own, will be good for what ails you. I mean, look 
at this stack of letters on my desk. How do you 
think I stay so young and fit?" 

From the flow of letters I have since received, I 
appear to have found a veritable fountain of 
youth. Take this recent letter, which stopped me in 
my tracks. If this brother is to be believed, I have 
been totally overlooking moral issues in my 
editorials. Instead, he says, I have been "out 
fighting windmills." 

According to him, while I have been galloping 
about looking for giants to topple, I have been 
wholly or partially to blame for problems such as 
these — immorality in rural Virginia, unsafe streets 
in Baltimore, five divisions among the Brethren 
(somehow I escaped blame for all the other 
Brethren splits), and "forcing the Broadfording 
church from the Brotherhood." There were other 
problems traced to my shirking of duty, but those 
will do for specimens. 

The burden of the letter was summed up in one 
of the closing sentences: "Isn't it time for you to 
get off Jerry Falwell and the President, and 
challenge the church to morality and peace at 
home?" 

Now, wait a minute! The other criticism I took 
calmly, but what's this about Jerry Falwell? I hur- 
riedly flipped back through two years of 
Messenger editorials and the only mention of 
Jerry Falwell that I saw was this sentence: 
"Perhaps a check sent to Jerry Falwell wouldn't 
hurt either." Granted, the sentence sounds 
suspicious outside its context, but does it sound 
like I have it in for Falwell? Why, relations be- 
tween him and the Brethren are so cordial, he even 
wrote the foreword to the latest Brethren Press 
book. Fundamentalism Today. Would I want to 
rock that ecumenical boat? No way. 

The President, however, is a different matter. 
I've been caught, and I own up to it. I admit I am 
indebted to him for some of my more biting 
editorials. And I look forward, in that respect, to 
"four more years." 

The letter writer, to make sure I grasped his 
point, supplied me with several sample scriptures 
of what he claimed must be the Messenger 
editor's version of the Bible. Matthew 8:7-9 (Jesus 
and the centurion) he rendered "Jesus saith unto 
him, 'Thou hypocrite. Thou hast a sword by thy 



side. How canst thou, a man of war, ask me, a 
man of peace, to heal thy servant? Go. Do thy 
own work! Discharge thy servant! Lay aside the 
instrument of war! Desert the army! Come. Join 
my followers of peaceful demonstrators.' The cen- 
turion went away sorrowful because he loved his 
position. Jesus saith, 'It is easier for a camel to go 
through the eye of a needle than for a centurion to 
enter the kingdom of God.'" 

Two points I'll try to make in reference to this 
letter, and let it go at that. First, contrary to what 
the writer suggests, I do not have a Bible that's dif- 
ferent from his. The only changes I've made in the 
old Bible I've used since seminary days have been 
to correct two printer's errors. (I found the second 
one — in Matthew 24:26 — since I wrote my Oc- 
tober 1984 editorial.) 

Second, the gamut of issues related to morality 
is much broader than many of us care to admit. As 
I search the Scriptures in the course of editoral 
writing, as well as in Bible study, I notice that 
neither Jesus nor the Old Testament prophets 
limited their concerns just to whether people were 
"behaving themselves." 

Jeremiah, for instance, could denounce 
adultery in the beginning of a chapter and take on 
the administration and TV preachers before he got 
to the end: "They judge not with justice the cause 
of the fatherless, . . . and they do not defend the 
rights of the needy. . . . [t]he prophets prophecy 
falsely, and the priests rule at their direction; my 
people love to have it so" (Jer. 5:7-8, 28, 31). 

Jesus didn't just speak to the woman taken in 
adultery. The Pharisees got to where they dreaded 
to see him coming, and he was not above taking 
part in a demonstration — kicking over tables and 
making it warm for the money-changers in the 
temple. 



o, 



'kay, so I thought of a third point: I hope the 
editor of Messenger doesn't carry the sole re- 
sponsibility for the morality of the denomination 
and its members. Aside from each member's per- 
sonal responsibility, I assume there are pastors 
— and others — out there chastening the wayward, 
shoring up the weak, and affirming the faithful. I 
have only 12 cracks a year at the task. Give me 
time to work my way through the issues. And if 
those are windmills out there, you could have 
fooled me. What about you, Sancho? — K.T. 



28 MESSENGER February 1985 




»m* 



CHURCH OF THE BRETHREN 

NUCLEAR 
FREE 
ZONE 



The Church of the Brethren General Board, meeting at Elgin, Illinois, March 
3-7, 1984 declares all of the property held by this corporate body to be "nuclear 
free zones." Specifically, 

1. Our property shall not be used to design, test, produce, store or deploy 
nuclear weapons. 

2. We state to our government that we do not wish such property defended by 
the use or threat of use of nuclear weapons. 

3. We ask all nuclear powers of the world to avoid targeting these properties 
with nuclear weapons. 

Having declared those properties for which we have stewardship to be 
"Nuclear Free Zones,'* we now encourage all parts of our church to consider 
similar action: acting corporately as districts, congregations, seminary and col- 
leges, retirement homes and hospitals, camps; acting personally as members 
regarding residences, businesses, and other properties. 

Iti response to the above action, the following Brethren Districts, Congregations, 
camps and members have declared their properties to be "Nuclear Free Zones." 



tslricts 

orida and Puerto Rico District 
inois and Wisconsin District 
Lcific Southwest District 
uthern Ohio District 
estern Plains District 
est Marva District 



lurch of the Brethren Congregations 

ittle Creek, Michigan 

;dar Creek. Northern Indiana 

mter. Western Pennsylvania 

lampaign, Illinois/Wisconsin 

ipper Hill, Virlina 

3nnells\ille, Western Pennsylvania 

rayton Plains, Michigan 

jndalk, Mid-Atlantic 

igle Creek, Northern Ohio 

istwood, Northern Ohio 

len Valley, Western Plains 

khart Valley, Northern Indiana 

r-erett. Middle Pennsylvania 

^ersole. Southern Ohio 

lUowship, Virlina 

ora, South/Central Indiana 

anklin Grove, Illinois/Wisconsin 

eeport, Illinois/Wisconsin 

irard, Illinois/Wisconsin 

lade Valley. Mid-Atlantic 

Dod Shepherd, Missouri 

arper Woods, Michigan 

untington, South/Central Indiana 

imanuel, Mid-AIantic 

ttle Pine, Northern Indiana 

ve Oak, Pacific Southwest 

jrida, Florida/Puerto Rico 

idland, Virlina 



Marilla, Michigan 

Morgantown, West Marva 

Mt. Bethel, Virlina 

Muskegon, Michigan 

Newport, Shenandoah 

Panther Creek, Northern Plains 

Peoria, Illinois/Wisconsin 

Polo. Illinois/Wisconsin 

Prince of Peace, Pacific Southwest 

Rice Lake, Illinois/Wisconsin 

Roanoke Central, Virlina 

Rodney, Michigan 

Shelby, Missouri 

Skyridge, Michigan 

Springfield, Illinois/Wisconsin 

Stanley, Illinois/Wisconsin 

Topeka, Western Plains 

Trinity, Southern Ohio 

Turkey Creek, Northern Indiana 

Wiley, Western Plains 

Woodbury. Middle Pennsylvania 

Worthington, Northern Plains 



Camps 



Camp Emmaus 
Camp Mt. Herman 
Camp Colorado 
Camp Ithiel 



Members 

Alley, Robert & Linda 
Annan, Murrel & Helen 
Arnold, Levi J. 
Atkinson, Beth 
Becker, Arthur 
Beckwith, Carl & Carrie 



Beery, Dean & Susan 

Beery, Robert & Irene 

Berkebile, Janet 

Berkebile, John 

Billet, Delbert & Frances 

Blocher, Cathy 

Bloom, Ray & Geneva 

Bollman, Vesta 

Boose, Raymond & Mary 

Bostich, Mabel 

Boyer. Charles & Shirley 

Bowman, Helen & Kenneth 

Broune, David & Mabel 

Buchanan, James & Esther 

Calblian, Bernard & Lois 

Carpenter, Elsie 

Carpenter, Gerald 

Carter, Clyde & Karen 

Covey, Zina 

Gripe, Steven R. 

Gripe, Linda L. 

Grouse, Tim 

Custer, Hugh & Rebecca 

Donaldson, Raymond 

Eddy. L.K. 

Egge, Dean & Doris 

Ehret, Larry 

Ehret, Victoria 

Ellis, Don & Vicki 

Fike, Lester 

Finifrock. Brad 

Firebaugh, Doug & Audrey 

Firebaugh. Morris & Florence 

Fisher, Herbert 

Frantz, Robert & Alice 

Fry, Clyde & Elsie 

Fry, Dorotha & Ivan 

Gemmer, Robert & Myrna 

Gibble. Lamar & Nancy 

Gibson, Merlin & Lois 



Gonser, John & Marie 
Green, Edna 
Guyton, Albert M. 
Guyton, Maryellen 
Hanawalt, Eloise C. 
Haworth, Paul & Virginia 
Heisey, Wilbur fie Marjorie 
Herbst, Albert & Helen 
Hogginbothon. Earl & Phyllis 
Howell, Matthew 
Huse, Horace & JoAnn 
Ikenberry. Ernest & Leona 
Jeffrey, Charles & KK 
Johansen. Charles & Vera 
Jones, Jill & Timothy 
Jones. Ralph & Reba 
Justinano, Myrtis 
Kelse\', Gary 
Kenega, Devon 
Kieffaber, Edith 
Kilmer, Carl 
Klahre, Glenn & Donna 
Kling, Gary & Pam 
Knoll, Evan & Lola 
Koop. Carl & Patsy 
Leckrone, Ray & Genevieve 
Lehmer, Lynne 
Lefever. Grace 
Lefever, Nancy & Bart 
Markley, Diana & Leland 
Mason, James 

Matsuoka, Fumitaka & Char 
McCray, Jack & Lila 
Miller, Melvin & Evelyn 
Miller, Myron 
Mitchard, Guy & Marilee 
Mooneyhr, Kenneth 
Moore, Jim & Joy 
Moyer, Harold & Hazel 
Mueller, Harold & Romy 



Paulus, Benjamin & Janice 

Person, Mark 

Phenix, Gena & Phillip 

Poling, Edward & Marjorie 

Radcliff. Lisa & Carleton 

Reed, Debbi 

Replogle, Violet 

Rhoades, Gerald & Rita 

Rhoades, Ruby & Benton 

Roller, Eleanor & Gerald 

Rosenberger, W. Clemens 

Royer, Charles F. 

Rupel, La\on & Dennis 

Schetter, Doris 

Schnepp. Candace & Robert 

Senesi, Stephen & Phyllis 

Shank. Linda 

Shipley, Mrs. Floyd 

Shimer, Laverne 

Shonk, John 

Simons, Ann-Carol & Stephen 

Smith. Jeanne 

Snider. Dana & Nelda 

Snyder, Fern & Ed 

Stump, Lawrence & Mildred 

Swigert, William M. 

Wallin, Maud 

Watts, Otha & Helen 

Weaver, Elmer & Hazel 

Weber, Linda 

West. Guy & Naomi 

Wilson, Leland & Patricia 

Wise, Sylvis E. 

Wise, Roscoe 

Withers, Robert 

Walgemuth, James & Louise 

Yoder, Royal & Arlene 

Ziegler, Esther 

Zinn, Sandy 



If you would like more information about this movement, please send the attached coupon to: Charles Boyer, 
Peace Consultant, Church of the Brethren, General Board, 1451 Dundee Avenue, Elgin, Illinois 60120. 



I am interested in receiving information and forms for the Nuclear Free Zone registration project. Please send 
materials to: 

Name 



Address 
City 



State 



Zip Code 



1985 
CHURCH OF THE BRETHREN ANNUAL CONFERENCE 

July 2-7, 1985, Phoenix, Arizona 



Called 




to moke 
Disciples 



Matthew 28:18-20 



The 199th recorded Church of the Brethren Annual Conference 
will meet for the first time in Phoenix, Arizona, a city which only 115 
years ago did not exist. Phoenix and the surrounding area of moun- 
tains and valleys cannot easily be described; it must be experi- 
enced. Is there some significance in the rising of tlte Plioenix from 
tlie asfies of an ancient and vanished civilization and the 1 985 An- 
nual Conference with its evangelism theme— "Called to Make 
Disciples?" 

The Civic Plaza (convention center] in downtown Phoenix 
will be the location of the worship services, business sessions, dis- 
plays and exhibits, and children and youth activities. Just across 
the street are the co-headquarters hotels, the Hilton and the Hyatt, 
where pre-conference meetings as well as Bible study, insight sessions, 
concerts and meal events will be held throughout Conference week. 
Information packets, to be mailed March 1 , will contain program details and reservation forms for 
lodging, age group program activities, meal events, and other opportunities for everyone's participa- 
tion. These packets are mailed to local congregations, church delegates and others who request 
them from the Annual Conference office. 

Conference will begin with the Tuesday evening worship service and conclude with the Sunday 
morning worship and consecration service. Information about pre-conference meetings and other 
programs is provided in this month's MESSENGER. 

Please indicate your willingness to serve as a volunteer in one of the many program areas listed 
below. Also use the forms below for requesting information about the different age group activities 
and for ordering program booklets. 

Annual Conference Manager 



r" 



T" 



T' 



VOLUNTEER HELPERS 

I am volunteering my help with conference 
tasks I have marked below. I have num- 
bered them in order of preference I plan to 
arrive at Conference on July 

Registration (type badges, collect tees, sort 

cards) 

Ushers (business and general sessions) 

Child care services 

Children's activities (age 6-1 1) 

Youth activities 

Messengers (Standing Committee and con- 
ference business sessions) 

Tellers (Standing Committee and confer- 
ence business sessions) 

Information desk 

Ticket sales 

tvlail distribution 

Annual Conference office 



Please circle 16-22 

approximate age 40-50 



22-30 
50-60 



30-40 
60-70 



City 



Zip 



Additional volunteers may indicate on a separate 
sheet their interest in serving 



AGE GROUP ACTIVITIES 

Please send to me a reservation form and 
information about the following age group 
activities at the Phoenix Conference: 



Child Care service 

(age 1 month-kindergarten) 



Children's Activities 
(grades 1-5 completed) 



Junior High activities 
(grades 6-8 completed) 



Senior High activities 



Young Adult activities 
(to age 30) 



Single Adults 
(age 25 plus) 



Cily 



Slate 



Zip 



._L. 



Pre-registration tor age group activities is required 
to assist the program planners to prepare ade- 
quately for each group 



PROGRAM BOOKLET 

(Available early in Ivlay) 

Please send the following: 

copies at $5.95 each of the 1985 

Annual Conference Booklet (regular 

binding) 

copies at $8-00 each of the 1985 

Annual Conference booklet (spiral 
binding) 

1985 Annual Conference Informa- 
tion packet. (Add 50c for postage 
and handling) 



City 



Zip 



Amount remitted $ 

(Delegates sending the delegate authorization 
form and registration fee w/ill automatically 
receive one program booklet without further cost) 

There will be no pre-conference registration lor 
non-delegates this year 

Information about Conference programs and 
reservation lorms may be obtained by contacting 
your pastor or write 

Annual Conference Manager 
1451 Dundee Avenue 
Elgin, Illinois 60120 



._l. 



CHURCH OF THE BRETHREN 
MARCH 1985 




mM(^Mi 



10 

14 

18 
22 
24 



Ethiopia's Agony. Peter M. Michael, who recently visited 
Ethiopia, describes a land and a people ravaged by drought and famine. 
He suggests that the Brethren may have a key to the long-term solutions 
of this continent-wide problem. Sidebar: "Ethiopia at a Glance." 

If People Are Starving, Why Are We Slow? Dave and 

Cheryl Ingold reflect on the logistical difficulties of helping the hungry 
in lands where transportation and communication are primitive. Story 
by Kermon Thomasson. 

An Easter Seder. The Seder retells the story of the Passover meal 
and is the heart of the Jewish Passover festival. Alternatives adopts this 
form of story-telling at Easter. 

To See In a Glass Darkly, why is love so difficult? why do we 

get ourselves into so many painful situations? Are we afraid to trust the 
darkness? Bible study by James Poling. 

A Century of the Brethren's Quarterly. Kenneth m. Shaffer 

Jr. describes the beginning of the Brethren Quarterly in 1885, which, a 
hundred years later, is today's Guide for Biblical Studies. A sidebar 
highlights the editors through the century. 



In Touch profiles Ray Johnson, Surrey, N.D.; Evie Toppel, Elgin, III.; and 
Russell and Brenda Bucher, Palmyra, Pa. (2) . . . Outlook reports on Brethren 
giving to hunger. Christian Medical Commission consultation. Minnesota farm 
rally. Faith and Farming meeting. 1985 farm bill. Europe peace seminar. New 
Windsor employee recognition. Brethren-Mennonite Hymnal Council. Disaster 
child care. Staff changes. NAE on peace issues. Conscientious objection. Pledge 
of Resistance. New TEKAN head, (start on 4) . . . Worldwide (6) . . . Update 
(9) . . . Poem, "Pieta," by Carole F. Chase (16) . . . Small Talk (17) . . . 
Listening to the Word, "Eyes Opening to See," by Chalmer Faw (21) . . . 
Windows In the Word (26) . . . Resources, "A 'Southern Perspective,'" by 
Karen Calderon (28) . . . Opinion of Paul Grout (30) . . . Turning Points (31) 
. . . Editorial (32). 



CO 

CO 



EDITOR 

Kermon Thomasson 

MANAGING EDITOR 

Wendy Chamberlain WcFadden 

EDITORIAL ASSISTANT 

Kathleen Achor 

SUBSCRIPTION SERVICES 

Norma Nielo, Sandy Kleist 

PROMOTION 

Kenneth L Gibble 

PUBLISHER 

Connie S Andes 

VOL 134.no 3 



MARCH 1985 



CREDITS: Cover, 10-12, 16 Peler Michael. 3 top, 
7 lop and bottom left. 28 Kermon Thomasson, 3 
bottom Tom Storm. 4 Church World Service. 5 A. 
Devaney, Inc., NY. 5 art by Len Munnik. 5 
bottom, 18 lop, 20 lop Religious News Service. 8 
Ed Buzinski. 9 Owen Shankster, 1 3 map by Kalhy 
Kline. 15 top Nguyen Van Gia. 18 bottom 
Gramstorff Bros., Inc. 19, 20 bottom Three 
Lions. 20 top, 21 art by Albrecht Durer, from the 
Albertina. 23 H. Armstrong Roberts, 24, 25 upper 



left and right Brethren Historical Library and 
Archives. 25 bottom Steve Mueller. 

Messenger is the official publication of the 
Church (5f the Brethren. Entered as second-class 
matter Aug. 20, 1918, under Act of Congress 
of Oct. 17, 1917. Filing dale, Nov. I, 1984. 
Messenger is a member of the Associated 
Church Press and a subscriber to Religious News 
Service and Ecumenical Press Service. Biblical 
quotations, unless otherwise indicated, are from 
the Revised Standard Version. 

Subscription rates: $10 one year for individual 
subscriptions; $18.50 two years. $8 per year for 
Church Group Plan. $8 per year for gift sub- 
scriptions. School rate 50ff per issue. If you move 
clip address and send with new address. 
Allow at least five weeks for address 
change. MESSENGER is owned and 
published monthly by the General 
Services Commission, Church of the 
Brethren General Board, 1451 Dundee 
Ave., Elgin, III. 60120. Second-class 
postage paid at Elgin, 111., March 1985. Copyright 
1985, Church of the Brethren General Board. 






GIVE CAESAR HIS DUE 

Is it fair to our non-pacirist fellow citizens t 
withhold pan of our income ta.xes to protest th 
arms buildup (December, page two)? 

There are many non-Christian people whi 
deeply resent having to support welfare pro 
grams through their taxes. Have you heard then 
on the radio "talk-shows"? If they could get awa; 
with it they would withhold the part of thei 
taxes that go to help less fortunate citizens. 

It seems more fair to me that we pay all thi 
ta.xes we owe. Through giving to programs sucl 
as Community Chest, we can express support foi 
projects we approve, and the non-Christians car 
do likewise. 

Fae Kalder 
Lawrenceburg, Ind. 

SANDINISTAS UNDERSTAND BALANCE 

Leland Wilson's article, "A Balanced View* 
(December), presents an interesting perspectivf 
of a Christian's look at world affairs. Truth i; 
very hard to find in some of the situations hf 
mentions. The church must realize that if il 
becomes involved in foreign situations it also wit 
make errors in judgment and become prey to thf 
same criticism that our government receives. 

However, if church members are seeking 
balance in Nicaragua they need only read the lasi 
paragraph of Wendy McFadden's article 
"Brethren on the Border: Waging Peace ir 
Nicaragua," in the same issue. It appears thf 
Nicaraguans want the Soviet-backed Sandinistas 
out of their country. Thai is balance. 

Mike Moul 
York, Pa. 

MORE VIEWPOINTS NEEDED 

At first reading, Leland Wilson's contentior 
(December) that the church's message need nol 
be balanced presentations seemed heretical, oi 
just poor journalism. 

But on further reading, 1 found I agreed with 
Wilson. I don't read Messenger to get the full 
story on an issue. 1 read it to get a certain 
perspective. To get the full story, or at least op- 
posing views, I may read National Review, 
among other sources, and then weigh what it is 
that I believe on the issue. 

In writing for the church, as I do for a profes- 
sional association, one is expressing the view- 
point of that organization, which, while attempt- 
ing to be fair and accurate, makes no pretense al 
presenting both sides of an issue. 

The reader should understand that. What is 
distressing, however, is that many persons obtain 
their interpretation of events from one or two 
sources that may not represent diverse or con- 
tradictory views. I would suggest that the obliga- 
tions of citizenship, if not Christian integrity, re- 
quire a balanced examination of issues. 

I fear more for persons who get their views on 
national matters only from Messenger, for ex- 
ample, not because of the source, but because of 
the narrow exposure to religious and secular 
thought that single source may represent. 

But Leland Wilson and I part company on his 



last phrase, which for me taints his preceding 
argument somewhat, when he says that on cur- 
rent national policies "there is simply no balance 
to be presented." Thus to say that there is no 
other side to be considered on the issue, that the 
church's view is the only view. 

Yes, the church need not present the other side 
on issues in its writings. But there is assuredly 
another side to most of today's national issues 
where good Christians may differ. And I suggest 
that the church may not always have the corner 
on the best resolution of those issues. One is still 
obliged to read, weigh, consider, and act. 

Ronald E. Keener 
Winfield, 111. 

ELAINE SOLLENBERGER IN RIGHT PLACE 

The January Messenger was superb. It struck 
many responsive chords in my heart. From the 
moving challenge on Nurse Jung in Page One to 
"Significant Pursuit" there was a lot of good 
reading. 

Although I appreciated all the articles, 
'Women as Heroes" struck an especially respon- 
sive chord because I knew all the women and it 
moved me to know what they had done for some 
men. And, no doubt, it was all done quite un- 
consciously on their part— just being. 

And the article on Elaine Sollenberger was just 
great. Michael Klahre caught exactly what she (5. 
From my perspective, if there was ever such a 
thing as the "right person in the right place at the 
right time," Elaine is it. Her innate ability, her 
quiet dignity, and her charming sense of humor 
are precisely what we all need in these times. I 
think Mike caught that picture in words. 

Tim Jones' conclusion in "Windows in the 
Word," that we must "somehow link the power 
of the mystics and charismatics to the visions of 
the activists and prophets," says succinctly right 
where we find ourselves today. 

Dorothy Garst Murray 
Roanoke, Va. 

MESSENGER FOR MENNONITES 

As a former missionary with the Church of the 
Brethren in Nigeria, and as pastor now of a Men- 
nonite church, I find that Messenger has been a 
helpful addition to my regular reading list. 

I especially appreciate the Bible Study feature, 
the editorials, and the letters and opinions sec- 
tions. It appears that you have just about as 
much diversity among your ranks as we do in the 
General Conference Mennonite Church. It seems 
like the "fundamentalists" (I use that term know- 
ing that I have some pretty/worfo/ne^/o/ perspec- 
tives on Christian faith and discipleship myselQ 
are the most abrasive and have the most axes to 
grind with Messenger, even as they seem to in 
regard our magazine. The Mennonile. 

The January editorial, "How About a Game of 
'Significant Pursuit?'" was very well done. 1 
especially enjoyed as well the July 1983 editorial, 
"Crawfishes at Conference." Peace be with you 
in your work! 

Doug Reichenbach 
Wayland, Iowa 



MINISTERS MUST BE DEDICATED 

In response to "Designing for Pastoral Com- 
petence" (January), I feel that young people who 
are seeking a "nine-to-five," four-day week pro- 
fession should not think of the pastoral ministry. 
It is recognized that our gifts differ. There needs 
to be a more careful screening of those who 
aspire to the pastoral ministry. But we also need 
a higher degree of dedication to our Christ, who 
was never too busy, or too tired, or too hurried 
to minister to the poor, the sick, the hungry, and 
the lost people crying out for help. Pastors need 
to learn to refer some cases to the professional 
counselors, psychiatrists, or doctors who are 
qualified to give the help needed. 

Any truly committed young person who as- 
pires to follow Christ in the pastoral ministry can 
achieve a satisfactory degree of skill in the roles 
of prophet, priest, and shepherd. It isn't easy. It 
involves hard work, long hours, serious study, 
sweat and tears, and a deep love of people, even 
"the least of these." 

Howard H. Keim 
Champaign, III. 

COME TO THE TABLE 

When 1 received my January Messenger I 
followed my usual procedure, looking first at the 
table of contents and then turning to the editorial 
page. And, as usual, 1 found it a "significant pur- 
suit." 

Although I regularly read Messenger from 
cover to cover, I found the January issue to be 
especially rich and meaningful. Among the ar- 
ticles that stand out for me are those written by 
Michael Klahre, Ira W. Moomaw, and Karen S. 
Carter. I also appreciated the clear insights of 
Chalmer Faw as he shared his "opinion" of the 
Apostle Paul. 

With so much in Messenger each month to 
teach, inspire, and challenge, it is my hope and 
prayer that soon every member of the Church of 
the Brethren will join in the feast at the 
Messenger table. 

Olden D. Mitchell 
Elkhart, Ind. 

BISHOPS' LETTER GOOD READING 

I found addictive the Roman Catholic bishops' 
pastoral letter on economics — on poverty, 
unemployment, and human dignity. Once I 
started reading the letter I could not get to bed 
until I had spent over seven hours working my 
way through it, with my red pencil busily 
underlining passages. 

Congregational small groups in the Church of 
the Brethren ought to meet to study together and 
discuss this letter. It holds enough sermon 
starters to keep a pastor going for a lifetime. 

Bishop Thomas Grady of Orlando said it well 
when asked, "How do you get these gospel 
economics across?" Grady replied, "Not by 
words. We need exemplars. We need Mother 
Teresas." Then added, "We have to do it 
ourselves, too." 

E. Paul Weaver 
Everett, Pa. 



oloIoWfo 



H. 



low I envied our cover story writer, 
Peter Michael, his visit to Ethiopia. I lived 
many years in Africa, but I never managed 
to reach the three cities whose names con- 
jured up the most mysterious images of ro- 
mance and remoteness for me — Timbuktu, 
Zimbabwe, and Ethiopia's capital, Addis 
Ababa. 

i headed for Addis Ababa once, but 
didn't make it. Just a callow youth at the 
time, 1 got as far as Khartoum. My blithe 
arrival there without a visa created so much 
unpleasantness that I readily forwent my 
plans to push up the Nile to Juba and 
thither to Addis Ababa. Instead, I went 
north across the Sahara to Wadi Haifa. 
Egypt at that time was most hospitable and 
understandable about Americans traveling 
without proper papers. 1 told myself that 
someday I would still get to Addis Ababa, a 
so far unfulfilled vow. 

But Addis Ababa, for all that its alliter- 
ative name suggests, is a city less than a cen- 
tury old. The real charm of Ethiopia lies 
elsewhere — ancient Axum, center of an em- 
pire thai rose long before the time of 
Christ; Lalibela, where an Ethiopian king 
of the 1200s had II churches carved from 
solid rock; Lake Tana, source of the fabled 
Blue Nile. 

The religions of Ethiopia add more mys- 
tery to the image. The Ethiopian Orthodox 
Church, founded in the 300s A.D., is 
redolent of medieval splendor, its priests 
chanting in their ancient liturgical language 
Geez. The church believes that Ethiopian 
emperor Menelik I was the resulting off- 
spring of King Solomon's dalliance with the 
Queen of Sheba. He took the true Ark of 
the Covenant containing the stone tablets 
of the law from Jerusalem. Its presence in 
Ethiopia supposedly has bestowed a special 
grace on the people. 

Television recently made us aware of 
another religious group in Ethiopia — the 
Beta Israel, or Falasha, or black Jews. 
When their existence became known to the 
West in the 1860s, this "lost tribe" was sur- 
prised to learn there were other Jews in the 
world. During the past year, many of them 
have been whisked off to the Promised Land 
in a controversial Israeli rescue project. 

But all my romantic attraction to Ethio- 
pia seems frivolous right now. Real people, 
by the thousands, are starving there. The 
urgency of their predicament makes all the 
fascinating past and all the troublesome 
present oddly irrelevant. This is a time to 
feed people, not to study them. I hope that 
in a happier time I can still get to Addis 
Ababa. -The Editor 

March 1985 messenger 1 



in 




h 



Ray Johnson: More than sweeping floors Evie Toppel: She's 'mc 



Ray Johnson is more than your ordinary 
school custodian. After a week of sweep- 
ing floors and maintaining classrooms, 
Ray gets up every Sunday morning and 
steps behind the pulpit of the Surrey 
(N.D.) Church of the Brethren. 

Ray is quick to point out that his 
custodial work performs a ministry in 
itself. "In working at a school, and being 
closely associated with people, I have a 
chance to minister." 

But four years ago, Ray's ministry took 
a more pastoral turn. It started with Sur- 
rey's former pastor, John Wagner Jr., 
whom Ray cites as being "responsible for 
igniting the spark" that got him going into 
pastoral ministry. 

"1 didn't know I was to be called into 
the ministry until John asked me to read 
the scripture for one Sunday morning ser- 
vice," Ray recalls. Thinking about stand- 
ing before even the Surrey church's 
modest 50 worshipers intimidated Ray. So 
he said "no." 

But John asked again. And again. 
"Finally, on the fourth try, 1 said, 
'okay.'" Ray's first venture in worship 
leadership went so well that John ap- 
peared on Ray's doorstep two weeks later 
to ask him to take over an entire service. 
Ray grabbed the chance. 

Then John Wagner Jr. resigned to 
answer a call in another community. With 
Surrey's small budget, isolated plains loca- 
tion, and modest membership, some 
members wondered what to do. Closing 
church doors seemed too final for the 
decades-old congregation. At a business 
meeting called to address the problem, the 
Surrey church did something far more 
promising and creative. The members 
called Ray Johnson to be lay speaker. 
And Ray's formal journey into pastoral 
ministry was begun. 

Soon Ray and the congregation entered 
Education for a Shared Ministry, a joint 
program of Bethany Theological Seminary 
and the General Board. Ray credits the 
three-year program with doing more than 
helping them "hold their own." It also 
"generated an awful lot of enthusiasm," 
he observes. Equally significant, perhaps, 
was Ray's licensing to the ministry that 
came about during the program. 

Ray's ministry, buttressed with new in- 

2 MfssENGER March 1985 




sights from the program, is spurring new 
activity and growth. Long-time Surrey 
church members Clarence and Dorothy 
Klungvedt note Ray's evident gifts as a 
pastor. They see in him someone with "a 
lot of enthusiasm and faith." And they 
find his enthusiasm contagious. 

Ray would agree that people are becom- 
ing more "spiritually active" at the Surrey 
church. His style of ministry and worship 
seems to allow for that. Uncomfortable 
with "people sitting back and expecting an 
'everyday' service, letting the pastor do it 
all," Ray believes "a few more 'amens' and 
'hallelujahs' wouldn't hurt a thing." He is 
eager to see the congregation involved, 
revitalized, nudged forward. While new 
families are appearing, Ray says, "I'm 
looking for stronger growth." 

That spirit is making a difference in a 
small, but significant Northern Plains out- 
post of the Brethren. "If God has helped 
me to ignite the fires underneath people 
and make them move a little bit . . . that 
is what I want to do," Ray will tell 
you. -Timothy K. Jones 

Timolhy K. Jones is co-pasior of Christ Our Peace 
Church of the Brethren, The Woodlands, Texas. 



When a blue Oldsmobile bearing "ET" 
license plates stops in front of the 
Brethren Volunteer Service house in Elgin 
each morning, it's not really an invasion 
from outer space — simply the signal that it 
is time for BVSers to begin another day. 

The driver is Evie Toppel, BVS "Mom" 
to six years' worth of BVSers serving at 
the General Offices in Elgin. 

Evie Toppel is an addict. 

Sure, she began her job as BVS 
secretary innocently enough. She rode to 
work with another woman who picked up 
BVSers on the way. But come some 
schedule changes Evie began driving 
herself. And she just couldn't kick the 
habit. 

"Living where I do, it was easy to pick 
them up on my way," she hastily explains. 

Addiction, however, is not merely one- 
sided. For what BVSer can deny herself 
the pleasure of Evie's efforts? She offers 
rides to and from work every day. She 
remembers holidays, taking BVSers into 
her home if they are by themselves. 
Again, she offers an excuse: "I just try to 
remember the little things. Having had 
two boys in college, I know how hard it is 
to be away from home during holidays." 

The depth of her addiction can be fur- 
ther detected when one notes that she has 
traveled many miles to attend the wed- 
dings of some of these BVSers. The first 
of these took place in California. In 
defense of this behavior she says, "I had 
always wanted an excuse to go traveling." 
This may be legitimate, as she was also a 
bridesmaid for a BVSer in Florida, and 
took her first trip east for two BVSers' 
wedding in Pennsylvania. She's even 
visited BVSers in Europe. Yet the suspi- 
cion remains that the primary interests lie 
with the BVSers, as opposed to geo- 
graphical locations. 

Now some may think that Evie is just 
another good Brethren woman. This is 
not the case. Evie, a bred and born 
Elginite, has been an active member at the 
Faith United Methodist church all her life. 
She's served on practically all imaginable 
committees there, held many offices, and 
works with outreach programs. Known to 
give BVSers tickets to the annual chicken 
dinner and to invite the women to the 
mother/daughter banquet, Evie believes 



many BVSers 

that it's good to "get a little Methodism 
into their lives every once in a while." 

The verdict? Evie Toppel, BVS "mom,' 
is addicted to BVSers. And BVSers, 
young and defenseless, quickly become 
addicted to her. 

Slowly but surely she's begun to admit 
it. Pictures of BVSers adorn her office 
space. 1 even caught her saying this: 

"I feel like BVSers are kind of special 
people. They're not necessarily like 




ordinary young adults. So I try to make 
sure that those in the BVS house are 
taken care of." 



Playing "mom" isn't written into her 
job description, but Evie cheerfully takes 
it on ... in her "spare time." — K. A. 



Russell & Brenda Bucher: Peace through hospitality 



"I was surprised at the mountains here. I 
thought America was mostly skyscrapers." 

That was the reaction of John Kennedy, 
a 13-year-old Irish visitor to the home of 
Russell and Brenda Bucher of the 
Palmyra (Pa.) Church of the Brethren. 
John, who is Roman Catholic, and 
Robert Mulligan, a Protestant, had come 
for a seven-week stay as part of the 
Children's Committee 10 program. 

A nonprofit organization originating in 
Belfast, Northern Ireland, by a Catholic 
priest and a Protestant minister. 
Children's Committee 10 has, since 1982, 




been placing youths ages 11 to 16 with 
another Irish child of the opposite religion 
in families nationwide. 

The Buchers learned of the program 
through an article in their church news- 
letter. 

"When we saw that sponsors were 
needed," Brenda says, "we talked it over 
as a family and felt this was something we 
were being led to do." The Buchers have 
two boys of their own, Brian, who is 7, 
and 10-year-old Jonathan. 

Their previous work with young people 
in the church and community made the 

Buchers sensitive to the 
needs of this age group. 
Another motivating fac- 
tor was their faith. "We 
saw this as one way of 
living out the Brethren 
commitment to peace, 
trying to make a 
positive difference in 
the world." 

Both John and 
Robert talked occasion- 
ally with their host 
family about the 
violence they have 
grown up with in 
Belfast. One of them 
^ lost an uncle in the sec- 

tarian strife that plagues 
, their homeland. But the 

^ two boys related well to 

each other during their 
stay in the Bucher 
household. The small 
problems that occa- 



sionally arose between them stemmed 
from personality differences rather than 
the issues that divide people in their coun- 
try. 

Both boys attended the Palmyra church 
on several occasions, though John also 
worshiped at the Catholic church in town. 
Robert seemed relieved that worship ser- 
vices in this country do not run as long as 
the two-hour services he was used to back 
home. 

To assist the Buchers, members of the 
Palmyra congregation contributed more 
than $1,000 for travel expenses. The near- 
by Elizabethtown church also gave several 
hundred dollars toward the project and 
plans to have a host family of its own 
next summer. 

"We really want to encourage others to 
participate in this program," say Russ and 
Brenda. They hope the children and their 
families will get together in Northern 
Ireland and that the two boys will 
remember the friendship that grew one 
summer. 

"The parents of the boys sent us gifts 
and wrote us warm letters," the Buchers 
report. "It was good to know they are 
supportive of the project and are looking 
for alternatives to violence." — Kenneth 

L. GlBBLE 

For more information about this program, write to 
Vincent Laverv, Chairman, The Children's Committee 
10, Inc., 1521' W. Twain, Fresno, CA 937II. 
Kenneth L. Gibble, interim pastor at the 
Hagerstovin (Md.J Church of I he Brethren, is promo- 
tion consultant for MESSENGER. 



March 1985 messenger 3 



Brethren fight hunger 
with generous giving 

In 1984 Brethren gave more than $600,000 
for hunger causes, with a large part of 
that collected in November and 
December. 

Giving totaled $618,736 for three cate- 
gories of hunger ministries — Emergency 
Disaster Fund donations for Ethiopia; 
Global Food Crisis appeal; and General 
Board relief and development projects 
related to hunger. 

One big giver was the Bremen (Ind.) 
Church of the Brethren, which raised 
$30,000 for hunger. The congregation, 
which has an average attendance of 140, 
voted to designate $10,000 of its treasury 
balance, and then challenged itself to 
match that in the Christmas offering. 
When church members far exceeded that 
amount, the congregation voted to give 
several thousand dollars more from the 
church treasury to make an even $30,000. 

Of the total amount raised, half was 
given to the Emergency Disaster Fund for 
Ethiopia relief. The remainder was divided 
among CROP, a part of Church World 
Service; Heifer Project International; and 
the General Board's program in Sudan. 

Brethren far exceeded the original 
Global Food Crisis appeal of $200,000 for 
1984. That goal has been expanded to 
$700,000 and continued through 1985. 

All money designated for Ethiopia, plus 
half of the money raised for the Global 
Food Crisis, is channeled through Church 
World Service. CWS officials have an- 
nounced that all money given for Ethio- 
pian famine victims goes directly to aid 
people there, since administrative and pro- 
motional costs are taken from other 
funds. 

In January, Church World Service sent 
a team of four nurses to Ethiopia to work 
in the feeding camps, especially with 
children, nursing mothers, and older peo- 
ple. The nurses went at the request of the 
Christian Relief and Development 
Association, a consortium of 26 US, 
European, and Ethiopian agencies. 

CWS has received some $2.8 million for 
the crisis in Ethiopia, and has supplied 
more than $1.5 million in short-term 
assistance. To work at longer-term solu- 
tions, CWS will soon initiate the first 
phase of a rehabilitation program, an- 
ticipated to include water development, 
seeds, agricultural tools, and possibly 
oxen. 




Brethren hunger giving 



November December 1984 total 



Emergency Disaster Fund: 



Ethiopia hunger 


$ 73,997 


145,091 


219,088 


Global Food Crisis 


34,778 


110,201 


292,315 


General Board hunger 








ministries 


9,125 


40,761 


107,333 



$117,900 $296,053 $618,736 



Christians consult 
on health, healing 

"Prayer, confession, anointing, laying on 
of hands and communion need to be 
recognized by scientific medicine and the 
religious community alike as essential 
elements" in caring for a person's whole 
health. This was one of the statements 
made by a hundred church leaders and 
health care professionals, at the end of a 
four-day consultation of the Christian 
Medical Commission (CMC) of the World 
Council of Churches. 

The church today is striving to reclaim 
its healing ministry, including a collegial 
relationship with secular health profes- 
sionals, said the participants. "The 
church's healing ministry is a means of 
service and support for the body of Christ 
in a broken world. The church must strive 
to integrate and recognize the importance 
of using scientifically sound knowledge 
and practice in cooperation with the tools 
of psychology, sociology, and religion," 
said their report. 

Co-sponsored by the Canadian Council 
of Churches and the National Council of 
Churches in the US, this North 
American meeting was the last in a series 
of eight regional consultations to hear 
health concerns in different parts of the 
world. 

The Christian Medical Commission has 
been instrumental in linking the Church 
of the Brethren to health-care projects in 
Africa. In Nigeria CMC acted as a consul- 
tant to the Brethren, and in Sudan the 
agency implemented a feasibility study. 
Representing the Brethren at this consulta- 
tion were J. Roger Schrock, Africa 
representative for the General Board, 
James E. Kipp, a physician from 
Elizabethtown, Pa., and David Hilton of 
Cooper City, Fla. All three were formerly 



involved in the medical program in 
Nigeria. 

The participants at the consultation in- 
cluded health professionals, public health, 
experts, theologians, directors of projects 
bringing health care to poor people, and 
those knowledgeable in Native Cana- 
dian/American and traditional Christian 
healing practices. 

According to Kipp, president-elect of 
the Brethren Health and Welfare Associa- 
tion, the consultation was "an effort to 
have the church reassert itself as a healing 
agency. With the advance of western 
medicine in the last century, the church 
has abdicated healing, with the medical 
field very willing to take it over. These 
participants were looking at the function 
of the church as a healing communty, and 
what it has to offer." 

In the report to the sponsoring councils 
and supporting churches, the participants 
suggested that much of what is called 
health care in North America is, in fact, 
disease care. To move beyond a disease 
management mentality, medicine and the 
churches would do well to learn from 
native people that health is a state of 
balance, disease a state of imbalance, they 
concluded. Determinants of health under 
this definition are lifestyle, environment, 
the degree of caring in the community, 
genetic potentials and limitations, and the 
availability of health promotional and 
healing arts. 

Participants also recognized the 
historical and continuing contribution of 
North American mission efforts toward 
improving the health of people in develop- 
ing areas. Issues such as abortion, "Bab\ 
Fae," genetic engineering, and transplants 
took a back seat to more generalized 
health needs of medically underserved 
people and the critical challenge to the 
churches and to Christians to respond cor- 
porately and individually. 



4 MtssENCtR March 1985 



Farmers are in a crisis, 
says IVIinnesota pastor 

About 10,000 Minnesota farmers and sup- 
porters held a January rally at the state 
capital to call attention to their plight. 
The event grew out of a number of area 
rallies, two held in Worthington and 
organized in part by Church of the 
Brethren pastor Doug Barber. 

"I think the rallies have been very suc- 
cessful in creating attention to the crisis 
here," said Barber. "We're in a crisis here 
in southwest Minnesota." 

Barber helped organize the two Wor- 
thington rallies in December, one of 
which attracted a thousand people in a 
caravan of cars, pickup trucks, and vans. 
At least 50 percent of his congregation are 
farm-related, he estimates. 

"A lot of farmers are being starved 
out," he noted. "People are not being 
given their operating loans for the spring, 
and they can't feed their families." The 
local food banks will be extremely impor- 
tant, he said, and the community will be 
working to keep those well-stocked. 

Barber said predictions are that 400 to 
600 families in a five- or six-county area 
in southwestern Minnesota will not be 
farming come spring. 

As a result of the rally in St. Paul, 
county groups are being organized to con- 
tinue the grassroots efforts. Barber said 
people will be encouraged to write to state 
and national legislators and to form sup- 
port groups. 

iVIennonites discuss 
faith and farming 

Mennonite farmers, many of whom are in 
financial distress, held their first national 
meeting in late November. Called Faith 
and Farming, the conference was in 
response to the current agricultural crisis. 

Mennonite farmers have faced farm 
foreclosures and are having a difficult 
time, said Levi Miller, program director at 
the Laurelville Mennonite Church Center 
in Pennsylvania, where the conference was 
held. While the conference was not a lob- 
bying effort, "interest rates are terribly 
high," he commented. 

"The larger question is whether it makes 
sense . . . that the world is hungry and a 
North American farmer is in a state that 
he cannot make a living in the present 
economic situation," Miller said. 



A position paper put together at the 
close of the conference did not attack 
government policies or ask for govern- 
ment help. It called for a more religious 
approach to agrarian life. 

"We need to learn how to counteract 
the system which tells us farming means 
we can exploit natural resources for selfish 
purposes," the report said. "Farming is 
rather a commitment to obedience, faith 
and simplicity. We have tended to lose 
sight of the difference between ownership 
and stewardship." 

The report will help establish a network 
for farmers, providing information, 
assistance, and referrals. The conference 
will become an annual event. 

Churches begin effort 
to influence farm bill 

Interfaith Action for Economic Justice 
has launched a special campaign to in- 
fluence the 1985 farm bill. The goal of the 
family farm project is to strengthen farm 
programs while channeling their benefits 
to small- and moderate-sized family- 
owned operations. 

The way to do this "is for the churches 
to raise it as a priority concern with Con- 
gress," said Ralph Watkins, outgoing 
chairman of Interfaith Action and 
legislative associate at the Church of the 
Brethren Washington Office. "Churches 
will be recognized as having a special in- 
terest in maintaining farming and rural 
community." 

Watkins pointed out that farm pro- 
grams of the last few years have turned 
out to be enormously expensive, and still 
farm bankruptcies are at an all-time high. 
"We're laying out more money for sub- 
sidies than we ever have," he said. "The 
problem is that the money's going to the 
wrong people. It's going to the wealthy 
farmers who aren't near bankruptcy." 

One result of these failures has been the 
closing of small banks in rural com- 
munities due to farmers' inability to pay 
back loans. Watkins warned of the "chain 
effect that eventually has a devastating 
impact on people who are not farmers." 

Interfaith Action earlier joined with 
Bread for the World, the US Catholic 
Conference, and a variety of antihunger, 
farm, and environmental groups to pro- 
duce a policy paper on agricultural issues. 
Watkins called it "a major step forward in 
coalition agreement about how farm 
pohcy can be reformed." 




I ' 



''I, 






\i, 



u 




March 1985 messenger 5 



Europe peace seminar 
planned for August 

A 19-day peace seminar in Europe has 
been planned by members of the World 
Ministries Commission staff. Set for July 
30 to August 17, the trip is open to 18 to 
20 participants. 

The time in Europe will begin with 
visits to the International Fellowship of 
Reconciliation and the Inter-Church Peace 
Council in the Netherlands. From there 
the seminar will move to Biickeburg for 
nine days of intensive study on five 
topics: the relationship between faith and 
social action; peace efforts in Germany; 
the peace movement and detente in East 
and West Germany; Communism and the 
Christian faith; and military strategy in 
Europe. 

The seminar will then shift to Berlin for 
dialog in the east and west sectors of that 




city. The trip will include an opportunity 
to visit Schwarzenau, birthplace of the 
Church of the Brethren, and two days of 
sightseeing. 

The seminar is planned by H. Lamar 
Gibble, Charles Boyer, and Dale Ott of 
the World Ministries Commission staff. 
For further information, write to Charles 
Boyer, 1451 Dundee Ave., Elgin, IL 
60120. 



General Board honors 
160 years of service 

A total of 160 years of service was 
recognized when 1 1 employees at the New 
Windsor Service Center were honored at 
the center's annual General Board recogni- 
tion dinner in December. 

Dorothy Albaugh of SERRV was 
honored for 30 years of service, and 
Marianna Burkholder of Center Opera- 
tions was honored for 25 years. Others 
recognized were Sheila Becker, Bill Nyce, 
Fat Dodd, and Betty Nelson, 20 years; 
and Helen Crouse, Betty Garber, Donna 
Derr, Micki Smith, and Glenna Massicot, 
5 years. All received a check and a cer- 
tificate of appreciation. 

The New Windsor Service Center in 
Maryland is owned and operated by the 
World Ministries Commission of the 
General Board. 



The Methodist Church of India has voted to enter 
negotiations for church union with the Church of North 
India, a church formed in 1971 by the Church of the 
Brethren and several other denominations. Meeting in 
its first general conference since becoming 
autonomous in 1981, the Methodist Church also de- 
cided to join the Joint Council of the Church of North 
India, the Church of South India, and the Mar Thoma 
Syrian Church — three bodies that share eucharistic 
fellowship and mutual recognition of ministries. The 
Methodist Church of India was part of the US-based 
United Methodist Church until it was granted autonomy 
four years ago. 

More than a dozen religious leaders have joined 
the ranks of those people arrested for protesting 
against the South African government's policy of apar- 
theid. Among them was Arie Brouwer, general 
secretary of the National Council of Churches, pic- 
tured below. 




Recent flooding in Bangladesh has affected 
some 64 of 71 districts, causing the worst economic 
crisis in the country's history. Media coverage has 
been poor, partly because of the concentration upon 
Ethiopia and other parts of Africa, and partly because 
the government there has not made an official interna- 
tional appeal. Church World Service has issued an ap- 
peal for $100,000 from member churches, and the 
Church of the Brethren has allocated $10,000 from its 
Emergency Disaster Fund to assist with the relief ef- 
forts. 

The "Baptism, Eucharist, and Ministry" docu- 
ment has become a bestseller for the World Council of 
Churches. The landmark theological statement, which 
highlights ecumenical convergences of major church 
bodies, was expected to have a circulation of only 
5,000 copies. But an estimated 300,000 copies have 
been printed, the statement has been translated into 
25 languages, and "BEM" has become "the most 
widely distributed and discussed ecumenical text" 
coming from the WCC. 

Heifer Project International has welcomed two 
new member agencies, the American Lutheran Church 
and the Seventh Day Adventist Relief and Develop- 
ment Agency. The Church of the Brethren is among 
the other 15 members and associate agencies. In 
1984, Heifer Project provided $3.9 million in breeding 
animals, training, and technical aid to poor farm 
families in 91 projects worldwide. 



6 MESSENGER March 1985 




Sometimes the Hymnal Council's work meant gathering around the piano and trying a hymn 
out. Brethren pictured are Bob Bowman and Joan Fyock (in back), Robin Risser Mundey 
(foreground), and Kenneth Morse (right) . Nancy Faus is standing behind Mundey. 

Brethren, Mennonites work for harmony on hymnal 

Biblically, the terms "light" and "dark" tend to appear as complementary images. In 
Brethren and Mennonite hymnals, however, "dark" almost always carries negative con- 
notations. 

Such precise shades of meaning are important to the Brethren-Mennonite Hymnal 
Council, which wants to avoid perpetuating racial stereotypes. Much of the group's work 
grows out of concerns like this one. 

The council, a cooperative process that is expected to produce a Brethren-Mennonite 
hymnal by 1992, met in December to continue the painstaking analysis of the similarities 
and differences between the two hymnals. The current hymnals of the denominations 
have 201 hymns in common, 93 of which are being studied now. 

At the December meeting, the council elected Nancy R. Faus chairwoman-elect. Next 
June she will succeed Mary Oyer of the Mennonite Church. In addition to Faus, Church 
of the Brethren participants at the meeting were Bob Bowman, Jimmy R. Ross, Robin 
Risser Mundey, Jill Zook- Jones, Joan Fyock, and Kenneth I. Morse. The third body par- 
ticipating is the General Conference Mennonite Church. 

At the Hymnal Council's next meeting, in June, historical theologians from each 
denomination will speak, giving histories of the last 30 years in particular. 



Disaster child care 
gets ecumenical aid 

The denomination's disaster child care 
program is going ecumenical. After a suc- 
cessful five years, in which some 590 
trained workers cared for almost 6,000 
children in 30 major disasters, the pro- 
gram is expanding to include the 
Presbyterian Church (USA), the United 
Church of Christ, the United Methodist 
Church, and the Aid Association for 
Lutherans. 

Representatives of the various church 
bodies met in November and agreed to 



work together for funding and recruit- 
ment. Their first joint activity will be two 
training workshops to be held this month 
in North Carolina, a state that experi- 
enced two major disasters in 1984. 

As of the end of January, a total of 
$16,000 had been supplied by ecumenical 
partners. The Presbyterians have made a 
grant of $10,000, and the Aid Association 
for Lutherans gave $6,000 to the program. 
In addition, the Children's Aid Society of 
the denomination's Southern Pennsylvania 
District has given $2,000. 

The disaster child care program is a 
one-of-a-kind effort that grew out of the 
General Board's disaster response work. 



In emergency shelters, disaster response 
director R. Jan Thompson noticed a need 
for child care so that parents could deal 
with necessary tasks and children could 
deal with the emotional upheaval caused 
by the disaster. 

The program, based at the New Wind- 
sor Service Center in Maryland, is directed 
by Roma Jo Thompson. 

Staffing changes made 
at Elgin headquarters 

Virginia Hileman Meyer resigned her posi- 
tion as director of computer services, ef- 
fective February 1. She had served the 
General Board in the computer depart- 
ment since 1978. 

Under Meyer's direction, computer data 
has been made generally more accessible. 
With the addition of the general ledger 
and accounts payable systems in 1983, use 
of the computer system has increased 800 
percent. 

Meyer had previously been employed in 
the Brethren Press bookstore from 1967 
to 1969, and briefly as a receptionist from 
1974 to 1975. 




Virginia Meyer David McFadden 

David Fancher McFadden of La Verne, 
Calif., has been named staff for interna- 
tional personnel and Brethren Volunteer 
Service recruitment in the General Board's 
Office of Human Resources. 

In this position he is responsible for 
recruiting, preparing, and supporting 
overseas staff for programs of the General 
Board; for recruiting volunteers for BVS; 
and for assisting in the development of in- 
dividuals for present and future leadership 
positions. 

Currently McFadden is administrative 
services manager for a manufacturing firm 
in southern California. He is a graduate 
of Manchester College in Indiana and has 
done graduate work in international 
studies and business administration at 
Claremont Graduate School. 

McFadden worked one year at the Elgin 
offices as volunteer coordinator of the 
1978 National Youth Conference of the 
Church of the Brethren. 



March 1985 messenger 7 



NAE urges discussion 
of war, peace issues 

The National Association of Evangelicals 
(NAE) has launched a new program to 
raise among evangelicals the level of 
debate on war and peace. The "Peace, 
Freedom, and Security Studies" program 
is intended to "clarify the biblical, 
theological, educational and political stan- 
dards" for such a discussion. 

The nation's evangelical Christian in- 
stitutions have made little or no contribu- 
tion to the public debate on war and 
peace, according to a report issued by the 
NAE. The organization had surveyed 54 
of its member denominations and state 
and local chapters, as well as 62 
evangelical-related colleges and seminaries. 

Few of the institutions have any formal 
or organized involvement in the war-and- 
peace debate, according to the report, 
which also cited a "tendency to over- 
simplify" these issues among evangelicals 
of various viewpoints. 

While the member denominations and 
local chapters tend to use materials pro- 
moted by conservative groups, the report 
said, the colleges and seminaries have 
been influenced primarily by groups such 
as the Fellowship of Reconciliation, the 
American Friends Service Committee, 
Evangelicals for Social Action, and So- 
journers magazine. 

The NAE's member denominations and 
congregations represent more than five 
million evangelical Christians in the 
United States. The group said the only 
clear exceptions to the state of evangelical 
participation in the issues of war and 
peace were institutions affiliated with the 
"historic peace churches," among them the 
Brethren in Christ and the Brethren 
Church. 

CO groups find fault 
with government form 

The Selective Service System's new Form 
22 for conscientious objectors has been 
dubbed "Catch 22" by the National Inter- 
religious Service Board for Conscientious 
Objectors (NISBCO) and the Central 
Committee for Conscientious Objection 
(CCCO). 

NISBCO's executive director. Bill 
Yolton, called Form 22 "confusing, 
misleading, and containing what could be 
considered 'trick questions.'" He does not 



think Selective Service intended to create a 
"no-win" situation, but he believes only 
well-counseled claimants will be capable 
of properly completing the form. 

The form ignores much of the work 
and negotiation that was done during the 
previous draft, says NISBCO. In a 
meeting with General Thomas K. Tur- 
nage, director of Selective Service, Yolton 
described differences in interpretation of 
the law, problems with the form of the 
questionnaire, and the difficulties young 
people would have making sense of the 
form. 

Selective Service has agreed to meet 
with representatives of NISBCO and 
CCCO, but it has not said whether it will 
delay printing of the form, as requested 
by the two groups. 

Peace groups endorse 
Pledge of Resistance 

A loose-knit coalition of more than 20 
religious and peace groups has informed 
the State Department that 40,000 people 
plan to engage in civil disobedience and 
other demonstrations if the US steps up 
its military role in Central America. 

In January representatives of the coali- 
tion hand-delivered to the department an 



announcement that the 40,000 have signed 
the "Pledge of Resistance" aimed at 
pressuring the US government to abandon 
its policies toward Central America. 

To break the law is a serious thing for 
us, but we have seen the US government 
violate international law and moral con- 
science every day in Central America," 
said Jim Wallis, editor of Sojourners 
magazine. 

An official of the Southern Christian 
Leadership Conference, a civil rights 
group founded by Martin Luther King 
Jr., said, "We call upon the Central In- 
telligence Agency and the State Depart- 
ment to cease its covert activities against 
Nicaragua, and to open the channels of 
diplomatic negotiations immediately." 

Those who sign the pledge forms can 
commit themselves to civil disobedience or 
to legal demonstrations. Among the legal 
actions being promoted are leafleting, 
vigils, and lobbying of congressional of- 
fices. 

Among the groups promoting the 
"Pledge of Resistance" are Witness for 
Peace, New Call to Peacemaking (which 
includes the Church of the Brethren), the 
Mennonite Central Committee, the 
American Friends Service Committee, the 
Fellowship of Reconciliation, and Clergy 
and Laity Concerned. 



Former Waka principal 
named head of TEKAN 

Jabani Mambula, a former principal of 
Waka Teachers' College, began duties 
January 1 as general secretary of the 
Fellowship of Churches of Christ in 
Nigeria (TEKAN), a large ecumenical 
body in northern Nigeria, of which Ek- 
klesiyar 'Yanuwa a Nigeria (EYN) is a 
member. 

Mallam Jabani grew up in the Lassa 
area of EYN, and received his B.A. 
degree from AbduUahi Bayero College 
in 1972. He was instrumental in the 
founding of the Maiduguri congrega- 
tion—now the largest EYN parish 
— and served as a commissioner in the 
Ministry of Health in Borno state dur- 
ing the last civilian government. 

Mallam Jabani and his wife, Martha, 
have moved to TEKAN headquarters 
in Jos. Both have visited among 
Church of the Brethren congregations 
in this country. A gifted musician. 




Mallam Jabani has composed 
numerous songs in Hausa and Margi. 
He composed the music for number 4 
in The Brethren Songbook. 



8 MisstNGER March 1985 



(y][p)(9l©]te 



Taking a walk. Debbi Reed of the Freeport (III.) 
church hopes to reach Moscow next October. On foot. 
She recently joined "A Walk of the People," a group of 
peacemakers that crossed the United States and then 
left New York City in January. They plan to walk 
through Dublin, London, Paris, Berlin, Warsaw, and 
Moscow. Earlier she walked fronn Ohio to Washington, 
DC, with another group, the European Peace 
Pilgrimage. Debbi quit her job in Freeport to spend the 
year walking for peace. "I am now even more commit- 
ted to this particular form of witness as a positive ex- 
pression of hope," she said before leaving for Europe. 

North Margi outreach. For three weeks last 
November, 400 members of Ekklesiyar 'Yanuwa a 
Nigeria (EYN — the Church of the Brethren in Nigeria) 
participated in a workcamp in the new mission area in 




North Margi. Nine thousand cement blocks were cast 
the first week, a set of buildings erected the second, 
and in the final week these were plastered and roofed. 

Names in the news. Melva Jimerson , legislative 
associate in the Washington Office, visited El Salvador 
with 33 other US women to commemorate the fourth 
anniversary of the murders of four North American 
religious women. The group took part in a march with 
the "Madres" (mothers and relatives of the disap- 
peared, tortured, and murdered), visited a refugee 
camp, and spoke with officials at the US embassy. . . . 
Richard Moyer , pastor of the Quakertown (Pa.) church, 
received the Legion of Honor award from the Chapel 
of the Four Chaplains, Philadelphia, for his work in 
peace education with Atlantic Northeast District. . . . 
William David Bannerman began December 1 as assis- 
tant administrator for The Brethren's Home, Greenville, 
Ohio. . . . Stephen Tarfa has resigned as director of 
EYN's Rural Health Program to enter Ahmadu Bello 
University. Bulama Birdling , a former teacher and for- 
mer member of the Gongola State House of Assembly, 
succeeds him. . . . Earl Hostetter, a retired Brethren 



pastor from New Paris, Ind., has begun working at the 
New Windsor (Md.) Service Center as a chaplain. He 
has been trained by the Industrial Chaplaincy Program, 
which includes a number of Brethren pastors. 

Study in the Philippines. The Mennonite Central 
Committee is sponsoring an 18-day learning tour to the 
Philippines October 5-24. One of the MCC workers 
there is J[m Kurtz , a member of the Church of the 
Brethren. The 16 participants of the tour will visit rural, 
urban, and tribal areas, and live with and hear from 
church workers, teachers, farmers, women, health 
workers, businesspeople, representatives of the 
government, and the political opposition. Priority will 
be given to applicants who have the support of their 
congregation, church, or peace group. Total cost is 
$1,800. For applications, write to MCC, Asia Desk, 21 
S. 12th St., Akron, PA 17501. 

Coming up. The Southeastern Youth Roundtable , 
open to all high school youth, will be held at 
Bridgewater College April 27-28. Robert Sherfy of 
Mount Solon, Va., is the keynote speaker on the theme 
"Where's the belief?" 

Souvenirs sought. Materials about Alvin Brightbill 
are being collected. Those who have anecdotes, 
poetry, music, or pictures to share should contact San- 
dra Brightbill, Pine Creek Rt., Crumbacher Estates, 
Tonasket, WA 98855. 

Hot off the press. Volume 3 of the Brethren En- 
cyclopedia is scheduled for mailing by April. Pur- 
chased separately, it costs $75 plus postage and 
handling. The first two volumes are being reprinted, 
and the cost for the entire set is $130, plus $3.25 
postage and handling. Contact the Brethren En- 
cyclopedia Inc., 313 Fairview Ave., Ambler, PA 19002. 

Generating interest. The interest rate for Church 
of the Brethren pension accounts in 1984 was the 
highest ever in the 41 -year history of the pension plan, 
and was the sixth consecutive annual increase. In- 
dividual pension accounts were credited 8.75 percent 
interest. The book value of the plan's assets reached 
$40 million last year and has more than doubled in the 
past six years. 

Remembered. Edith M. Bosler, 79, a former 
Church of the Brethren missionary to Nigeria, died 
January 1. She and her husband, Howard A. Bosler, 
served from 1931 to 1940 and again from 1944 to 
1950. He continues to reside in Goshen, Ind. . . . Guy 
E. Wampler Sj_., 82, of Bridgewater, Va., died January 
22. Besides pastoring in Virginia and Pennsylvania 
churches, he served as district executive for the 
former Southern Virginia district and as executive for 
the former Southeastern Region. 



March 1985 messenger 9 



miOPIRy flGOHH 

7 knew it would be heart- wrenching. But to see the withered and 
ravaged faces of people waiting for food, and small children whose 
eyes showed quiet desperation, was still an overwhelming shock/ 

I 



he deep chasms and rugged chffs, 
seen from the airplane, presented a spec- 
tacular view. It was easy to understand 
why transporting large quantities of sup- 
plies into the area was a logistical 
nightmare. 

Sent by the Saturday Evening Post as a 
photojournalist to survey the relief opera- 
tions in drought-stricken Ethiopia, I was 
being flown to an airstrip in Kamchaula in 
the small twin-engine plane. There I was 
to meet three people from relief agencies, 
along with an Ethiopian guide. We would 
travel on to visit the refugee camp at Bati 
before returning yet that night to Addis 
Ababa, the capital city of Ethiopia. 

My anxiety rose as the plane came in 
for a landing on a grass field that serves 
as an airport. Soviet helicopters and artil- 
lery lined one side, and Ethiopian soldiers 
in full combat fatigues and toting Soviet 
rifles and machine guns kept a watchful 
eye. I breathed a sigh of relief when 1 saw 
my group waiting for me. After unloading 
the camera equipment and presenting our 
travel passes to an Ethiopian guard who 



meticulously wrote down each of our 
names, we were on our way. 

It was an hour's drive to the food 
distribution center at Bati, where 17,000 
people are crowded into the camp and 
new arrivals swell the ranks each day. 
Endless rows of tents shelter the refugees 
from the chilly night breeze, which 
sometimes drops into the 40s. A long line 
of people with clay pots and gourds 
waited in line to draw water. 

1 had tried to prepare myself for the 
pathos. I knew it would be heart- 
wrenching. But to see the withered and 
ravaged faces of people waiting for food, 
and small children whose eyes showed 
quiet desperation, was still an overwhelm- 
ing shock. 



l#eeing children and babies near starva- 
tion and death was to me the saddest part 
of this tragedy. Small children who are 
normally energetic and full of life lie 
lethargic, too weak to move. Depleted of 
energy, they watch the events around 



them with hauntingly stoic expressions. It 
is the young and the elderly who are most 
likely to die. 

It was an eight-hour trip back to Addis 
Ababa. The road twists and turns like a 
roller-coaster over seemingly impossible 
gradients. The mountains and valleys were 
carved out by erosion during the passing 
centuries. The hillside terraces show where 
subsistence farmers have planted their 
crops since the earliest times. Now should 
have been the time for harvesting, but the 
fields lay barren. The parched land failed 
to yield the desperately needed crop. 

The journey back to Addis Ababa 
presents some of the most striking views 
in all Ethiopia and captures the mood and 
contrast that is the hallmark of this land. 
The countryside is spotted with twisted 
and gnarled trees that somehow have sur- 
vived the ravages of the hostile environ- 
ment. Smoke from the evening cooking 
fires curls up from the the small thatch- 
roofed huts clustered along the road. In 
many ways the scenes reminded me of my 
childhood in Nigeria, where my parents, 




10 MESSENGER March 1985 




Herbert and Marianne Michael, served 
with the Church of the Brethren Mission. 

More than a milHon Ethiopians have 
left their homes to search for food and 
water. Many of them, unable to survive in 
the uncongenial rural environment, were 
traveling to the city in a last effort to sur- 
vive. As we wound our way along the 
mountain road we saw groups of women 
about their normal routine, bent forward 
under the weight of large bundles of 
firewood or huge rounded calabashes 
filled with water. Men armed with spears 
herded their longhorn cattle. 

At a refugee center on the outskirts of 
Addis Ababa, we talked with a family 
that typified the experience of untold 
numbers. Muhammad Mairegu told us 
how he and his family arrived at the 
receiving center exhausted and hungry. 
Muhammad had been a subsistence 
farmer, each year praying that the crops 
would be sufficient to sustain his family 
until the next year's harvest. 

But this year the rains had never come, 
and the crops failed. As their meager 
store of food ran out, they sold their 
home furnishings and other cherished 
possessions to buy what food they could. 
There was no seed left and the plow oxen 
had died. In desperation Muhammad and 
his family left their ancestral home, their 
friends and neighbors, and the land they 
had farmed, to travel to a relief center in 



hopes of survival. 

Their son Kiflom, too weak by this time 
to make the strenuous journey, died a few 
days after leaving their home. They walk- 
ed for six days to reach the food distribu- 
tion site. The severe starvation had so 
depleted their bodies that a normally in- 
significant illness could be fatal. Tefera, 
another son, had contracted malaria, and 
he too died. 

Muhammad's wife explained that she 
could not produce breast milk to feed 
their baby who was only a few months 
old. He too was starving. The pain caused 
by the parents' hunger was not nearly as 
severe as the anguish of helplessly watch- 
ing their children slowly starve to death. 



UJ 



I hen Muhammad and his family 
reached Addis Ababa, they were brought 
to the receiving station. They would stay 
in the camp for a few days before being 
relocated in another region of the country 
less affected by the drought. Those who 
make it to the camp are the strong ones. 
Many others die in the hills, too weak to 
move. 

The only possessions Muhammad and 
his family had were a few hides they used 
to sleep on, and the clothes they wore. At 
the camp they were provided with a Red 
Cross tent that they shared with another 
family. When asked about the future. 



by Peter M. Michael 



Muhammad said they had no choice. 
They had done all they could. 

Ethiopia and the Sahel countries of 
Africa are facing a famine of staggering 
proportions, a famine brought on primar- 
ily by shifting weather patterns and 
drought. Seven million people, like 
Muhammad and his family, are on the 
brink of starvation in Ethiopia alone. 
Relief agencies estimate that as many as a 
million of them will die of starvation this 
year. 

More than 150 million people on the 
African continent are threatened by star- 
vation. Chad, Sudan, Mozambique, and 
Niger are some of the 26 other countries 
facing severe food shortages. The un- 
favorable weather conditions are only part 
of the problem. The crisis has been ex- 
acerbated by inept governments, civil war, 
huge military spending, and uncontrolled 
population growth. It is not easy to exag- 
gerate the catastrophic events that face the 
Sahel countries. 

Sending food to Ethiopia is only the 
first step. The country's main port at 
Assab is inadequate to handle the influx 
of aid, and there is a severe shortage of 
trucks to transport the supplies to areas 
where it is needed. This is a major under- 
taking since the Ethiopian terrain is very 
rugged and the infrastructure of roads, 
bridges, and tunnels is inadequate. Only 
20 percent of the affected population is 
accessible by road. 

Even so, I was impressed that the inter- 
national aid coming into the country is 
being transported to and distributed in 
even remote areas. 

The Church of the Brethren is helping 
with relief efforts in Ethiopia by working 
with Church World Service, which chan- 
nels funds through the Christian Relief 
and Development Association (CRDA). 
This money has helped to purchase heavy- 
duty trucks to transport food within the 
country. The CRDA has coordinated 
shipments of blankets, tents, medicine, 
high-protein biscuits, and a local grain 
called teffra. 

I was surprised to learn that Tom 
Fellows, Food for the Hungry's director 



March 1985 messenger 11 




'What shall 

I offer them, 

bread . . . 

or a stone?' 

for the Sahel region of Africa, knew 
about the Church of the Brethren project 
in neighboring Sudan. Tom spoke very 
highly of Roger Schrock (Africa represen- 
tative for the General Board) and of the 
Church of the Brethren program. 

"It is one of the most exciting primary 
health care projects in Africa," he said. 
"The Brethren are working in a very 
remote region that is extremely difficult to 
reach. The developmental process of 
people is actually more important than the 
project itself. It is much better for people 
to learn to identify their own needs and 
resources and then find solutions than for 
outsiders to come with solutions in mind 
and do it for them." 

Sudan is one of the countries that is 
also facing drought and starvation. A 
reporter from the New York Times told 
me that he felt the problem in Sudan was 
almost as severe as in Ethiopia. Sudan is 
not receiving as much media attention 
because the people are not crowded 
together in large refugee camps. 




Roger Schrock reports that the area in 
which the Brethren work is beginning to 
face a food shortage because of the large 
numbers of people migrating in from 
drought-stricken lands. Up to four million 
people face starvation in Sudan if condi- 
tions don't improve. "We are only a 
season behind Ethiopia," one relief 
worker there was reported to have said. 

International aid must continue to tlow 
to the areas of drought if the disaster is 
to be minimized. Furthermore, develop- 
ment aid, particularly for seed and plow 
oxen, is desperately needed to help the 
people reestablish themselves. Many sub- 
sistence farmers have lost their oxen and 
were forced to consume the seed that is 
normally saved for the next year's crops. 
Even if the rains come, there will not be 
a sufficient crop to meet Ethiopia's 
needs. 

International relief agencies such as the 
Christian Relief and Development 
Association realize the critical need for 
food supplies to address the immediate 



starvation and at the same time the need 
for long-term developmental projects that 
will enable Ethiopians to become self- 
sufficient. Both kinds of aid are 
necessary. "The amount of money re- 
quired for the immediate relief activity is 
small compared to the developmental 
needs the country will have," said Tom 
Fellows. 

As I prepared to leave Ethiopia on a 
Sunday morning, a stillness lay over the 
normally bustling city of Addis .Ababa. I 
could hear the chanting of the priests at 
an ancient Coptic Church. 1 was reminded 
of the poem written by John Donne. 
"Any man's death diminishes me, because 
1 am invohed in mankind; and therefore 
never send to know tor w hom the bell 
tolls, it tolls for thee." 

We are indeed intricately related to one 
another. The pain of brothers and sisters 
in Ethiopia is my pain as well. D 

Peter M. Michael, a ineniber of the .\orihview 
Church of the Brethren in Indianapolis, tnd. . is direc- 
tor of educational services for the Saturda\ Evening 
Post.' 



12 MESSF.NC.ER March 1985 




£THIOPIR 

ATA 
GLRna 



Ethiopia, showing its 

seven major drought-affected regions 



Land area: 463,320 square miles 

Cultivated land: 6,358,500 acres 

Population total: 35 million (1985 projected) 

Drought-affected population: 6-10 million (in need of immediate 

assistance) 
Per capita GNP (1981): US $140 
Economy: 85-90 percent agricultural base exports 

Agriculture accounts for 80 percent of all employment 
Drought years: 1978, 1980, 1982, 1983, 1984 
Usual rains: June, July, August (varies from 20 to 40 inches under 

normal circumstances in the highland area around 

Addis Ababa) 
Main harvest: maize, wheat, barley — October to December 
Material needs: grain, foodstuffs, cash, transport vehicles 

Background 

In 1974 catastrophic drought and famine claimed the lives of 
200,000 Ethiopians; it was also the catalyst for the popular unrest 
that brought about the fall of Emperor Haile Selassie. The belief 
then was that the imperial dominance that the highland Amhara 
has extended over the country's 40 different ethnic groups since the 
1880s had come to an end. 

The unrest of 1974 led to the establishment of a military govern- 
ment whose political and economic orientation was socialist. The 
government's policies were seen as progressive in several areas, in- 
cluding the redistribution of land and programs for education and 
health care. 

Unfortunately, to its detriment, the military government is also 
seen as an historical extension of Amhara highland dominance as 
witnessed in its policies toward several of the various ethnic groups 
that make up the Ethiopian nation. Problems have existed as well 
between indigenous commercial classes, unions, students, and in- 
tellectuals and the present Ethiopian government. The years 1976 
to 1978 were marked by intensive political violence that accen- 
tuated the various liberation struggles occurring in provinces such 
as Eritrea and Tigray. 

The Eritrean and Tigrean struggles epitomize the complex 
nature of Ethiopia's internal dynamics and point to struggles in 
which ethnic groups, particularly the Aromo, and the ethnic 
Somalia are engaged. 



The political dynamic is further complicated by the long- 
standing dispute between Ethiopia and Somalia, which has resulted 
in record numbers of refugees, strains on the economies of both 
countries, and the termination of the development process for 
each. 

In different analysis the Ethiopia-Somalia conflict has been in- 
perpreted as a Christian-Muslim struggle which has to some degree 
broadened the scope of the conflict to the extent that it has 
sometimes been defined as the Arab World against Ethiopia. While 
this analogy has its exceptions, several Arab states have been the 
principal sources of funds for several groups struggling against the 
present Ethiopian government. 

The alliances that some of these Arab states have forged with 
the West, combined with Ethiopia's marxist orientation, have al- 
lowed the same western states to politicize the present Ethiopian 
crisis and their response to it. This has meant that development aid, 
which is essential to solving such crises in the long-term sense, and 
relief to address immediate emergencies, have been withheld or 
delayed on the basis of political expediency. 

The convergence of warfare and the politicization of the crisis 
promise to make the current 1985 crisis far more devastating than 
that of 1974. 

Crop conditions 

For secondary crops in 1984, it is reported that conditions were 
unfavorable with below normal rainfall and reduced plantings. 

For main crops it is reported that 1984 conditions were normal 
but yields were not adequate for needs (FAO Special Report, July 
1984). 

Food situation 

The situation is worse in the northern areas due to the poor 
harvest of mains crops in 1983. Relief in this area has been 
hampered by civil strife and logistical bottlenecks (FAO Special 
Report, July 1984). 

Food requirements 

Government estimates that 380,000 tons of cereals are needed. 

— Adapted from a Church World Service Fad Sheet 

March 1985 messenger 13 



If people 

are starving, 

why are 

we slow? 



by Kermon Thomasson 

The question comes up every time 
Americans get excited about sending aid 
to disaster victims in a remote area of the 
world: Why does it take so long to get the 
materials there and get them to the people 
that need them? 

To answer that question, we turned to 
our own in-house expert on relief opera- 
tions logistics, David Ingold, director of 
building and grounds here at the Church 
of the Brethren General Offices in Elgin, 
III. Newcomers to the offices would be 
hard-pressed to guess Dave's background 
as they see him efficiently directing the 
care of the offices and Brethren Press 
complex and the several acres of grounds 
surrounding them. Dave grew up on the 
Nigeria mission field, the son of mis- 
sionaries Roger and Ginny Ingold. (Roger 
was, for 23 years, Africa representative on 
the General Board staff.) 

After high school graduation from 
Hillcrest School in Nigeria, Dave was 
employed by the Church of the Brethren 
Mission, training Nigerian drivers for the 
new Lafiya health care program. In 1973 
he joined Lutheran World Relief in its 
work with drought victims in Niger (pro- 
nounced Nee-ZHEER), the huge desert 
country immediately north of Nigeria. 

Still a teenager at the time, Dave joined 
a team of drivers who picked up new 
relief vehicles in Europe and drove them 
across the Sahara Desert to southern 
Niger. For several months in Niger, Dave 
drove a truck distributing sorghum grain 
for food and millet seed for planting to 
refugee centers across the lower edge of 
the desert. In one three-month period he 

14 MtssENtiKR March 1985 



delivered over 650 tons of food and seed. 
In August 1974, Dave was presented a 
citation by the Niger government for his 
service. 

That same month he married Cheryl 
Ottemoeller, a Hillcrest schoolmate, who 
was born and raised in Nigeria. Cheryl 
joined Dave in Niger, and became book- 
keeper and secretary for the relief opera- 
tion. The two worked in Niger until 1979, 
when chronic hepatitis forced Dave to 
forgo further service in the tropics. Cheryl 
also works now at the General Offices of 
the Church of the Brethren, as director of 
operations for the Pension Board. 



A luent in Hausa and French, and with 
the on-the-spot experience they had over 
several years in Niger, Dave and Cheryl 
understand well the logistics of getting 
relief goods to disaster victims and the 
difficulties inherent to that operation. The 
slowness with which relief reaches the 
needy can be caused by several snags 
along the way. Most developing countries 
don't have a disaster relief system in 
place that merely needs activating. It takes 
time for the local government to set up its 
own relief operation. Meanwhile it is 
struggling to bring order to the confusion 
caused by international agencies and 
groups pushing to get into the country 
and to begin their operations. Com- 
plicating all this usually is poor com- 
munication and transportation systems. 
There may be no telephones, no roads in 
the crisis area, no health system, no 
hospitals, no supplies of food and 
medicines. It is a highly complicated prob- 
lem, from which today's average 



American has become far removed. 

Getting permission is the first big hurdle 
a relief agency faces, say the Ingolds. If 
the disaster is in a developing country, 
you are likely to find government person- 
nel somewhat unprepared to deal with the 
enormity of the crisis and the numerous 
relief agencies trying to hurry into the 
country and set up operations. Many of 
the country's civil servants will be inex- 
perienced. The country is unlikely to have 
an efficient communication and transpor- 
tation system. The government workers 
probably will be skeptical of your inten- 
tions and put off by you as pushy, impa- 
tient, brusque westerners. 

Patience is an indispensable virtue, 
then, as it always is in slower-paced coun- 
tries. You have to convince your host 
country's bureaucracy of your sincerity, 
your legitimacy, your worthy intentions. 
You have to be honest and above board 
in all your dealings. 

Dave explained that part of the problem 
will be that, in the situation of emergency 
and crisis, no one person has the answers 
to the question of w hat aid will be most 
effective. It takes time to investigate, to 
interview numerous authorities before you 
find out what is to done. 

Depending on the nature of the 
disaster, there may be hunger and starva- 
tion, rampant disease, dying herds, crop 
failures, thousands of people homeless 
and wandering around on foot. Says 
Cheryl, "You could just end up spinning 
your wheels, or going in circles, not doing 
anyone any good." 

A continuing concern must be your 
relations with authorities, from the highest 
government officials to the lowliest village 




'W >^i^- 



Cheryl and Dave In- 
gold both grew up on 
the Nigeria mission 
field. After their mar- 
riage they served in 
drought relief work in 
Niger. They now 
serve on the staff at 
the Church of the 
Brethren General Of- 
fices in Elgin, III. 



heads. Always paying attention to your 
host culture's ideas of politeness and pro- 
tocol, you must overcome your western 
penchant for briskness and your disaster- 
motivated sense of urgency. You must 
visit every authority along the way, 
carefully explaining who you are and what 
you are doing. You simply cannot afford 
to have misunderstandings. Strange as it 
seems, even though thousands of lives 
may be threatened by delay, you have to 
take time out to maintain and nurture 
good public relations with those in charge 
and with those to whom you minister. 

Another logistical problem is vehicles 
and supplies. Dave stresses that to be ef- 
fective at all you have to be in con- 
trol—completely self-sufficient. That 
means obtaining reliable vehicles, getting 
repair parts, being your own mechanic. 
You have to know where to get water and 
gas, and carry your own supply. You have 
to know for certain that you can get to 
the point you're headed for and get back. 
"There's nobody out there on the desert to 
bail you out," Dave says with a wry smile. 

Dave and Cheryl explain that develop- 
. ing efficiency, despite the difficulties, is 
not the thing that taxes the relief worker 
most. The Ingolds betray some emotion as 
they describe the personal frustration — 
not being able to give help to every in- 
dividual you meet who is in need. 

"You're driving your truckload of food 
and seed across the desert to a relief 
center. Along the way you may pass a 
mother sitting with a hungry child under a 
tree, or a man with a few thirsty, hungry 
cows and goats. Or you see a tired family 
trying to reach the camp on foot. They all 
try to flag you down. Your heart aches. 



and you want to stop for each one of 
them — give the mother food for her child, 
cheat a little and slip the man some grain 
for his animals, or give the poor man and 
his family a lift to the camp. But you 
have to force yourself to be callous, to 
stick to your job and deliver that precious 
load of relief materials to the hundreds of 
victims waiting for you up ahead. It's 
hard." 

Another discipline Dave had to learn 
was to spare himself physically for the 
task to which he was assigned. "You're a 
good Brethren, you know. You want to 
jump in there and work — serve. You want 
to help load and unload the truck. But 
you are already exhausted and you have 



more driving and maintenance to do. So 
you have to be firm and refuse to load 
and unload the trucks. It has to be some- 
one else's assignment. That's hard too." 
It is natural for the westerner to think 
in terms of long-range relief— what will 
help prevent the crisis from recurring. 
Cheryl explains, "In a disaster, the local 
people don't give a hoot about causes and 
prevention. They just want immediate 
relief." In the Sahel drought disaster that 
Cheryl and Dave worked in, they gave 
first priority to getting food to hungry 
people. Only later, when starvation had 
been stemmed, did they begin operating in 
longer range terms. Then, in addition to 
food, they began distributing seed for 



The Ingolds admit that they gave low priority to photography while they worked in drought 
relief in the Sahel. They also note the irony of a photo showing drought relief workers stuck 
in the mud. But this snapshot does suggest the difficulties that impede the progress of 
disaster relief in remote countries with poor transportation systems. 




March 1985 messenger 15 



next year's crops. "If we had tried to 
distribute seed earlier, it would all have 
been eaten," Cheryl says. 

The Ingolds described another frustra- 
tion for relief workers — the number of in- 
dividuals and agencies that rush in, misin- 
formed and well-intentioned, who often 
do as much harm as good, and whose 
operations get in the way of better 
organized and equipped agencies. Dave 
laughs and says, "You wouldn't believe 
the number of do-gooders that crawl out 
of the woodwork in such a crisis as Niger 
in the 1970s or the one in Ethiopia today. 
They come in like American lawyers 
flocking to Bhopal after the Union Car- 
bide gas leak disaster." 

Every crisis has its horror stories. In 
Niger, one well-known agency shipped in 
tons of well-aged dried fish from Norway 
with which it tried to tempt the palates of 
hungry desert nomads who had never 
tasted a fish before. 

Cheryl recalls when her father worked 
in relief operations in southern Nigeria 
during that country's civil war in the late 
1960s. "Somebody got the idea of ship- 
ping lots of raisins to Biafra, and another 
agency sent an unbelievable amount of 
canned three-bean salad!" 

Dave described one situation in Niger 
when his agency and another one had dif- 



ferent ideas about the problem of starving 
cattle herds and denuded grazing lands. 
Dave's agency knew that in the culture of 
the Fulani tribe, maintaining big herds 
was a sign of wealth and prestige, not a 
matter of supply food. With the drought, 
the Fulanis' grazing land had become bar- 
ren sand dunes. Dave and his coworkers 
persuaded the Fulani herders to sell to 
them their superflous livestock. The agen- 
cy sold the livestock as food, banked the 
money for the herders, and gave them 
plaques to represent — for prestige pur- 
poses—the missing livestock and their 
bank accounts. 



B. 



• ut the other agency came in and 
decided the solution — apparently because 
it looked more impressive — was to restock 
the Fulanis' drought-depleted herds. So 
they gave the Fulanis new livestock, which 
the elated herders tried to sell to Dave's 
agency. Naturally the long-term prob- 
lem—overstocking znd overgrazing — was 
not solved. 

Dave says the thing that tried his pa- 
tience most was people who came in and 
took advantage of the hunger crisis in 
Niger for purpose of promotion back 
home in Europe or in the United States. 
He tells of one agency whose represen- 



tatives lived in a luxury hotel in Niamey, 
Niger's capital city. He describes how they 
hired him to drive them to the refugee 
camps to take photographs. "'Find us 
some bones, any kind of bones,' they told 
me. So I finally found the skeleton of this 
poor old cow that probably had died of 
old age five years before. They got down 
on the ground and shot photos of the 
camp through that skeleton, and I drove 
them back to their hotel, pleased as 
punch." 

But the "do-gooders" and the charlatans 
are the not-unexpected camp followers of 
any crisis relief operation. Dave and 
Cheryl stress the need for Brethren to give 
their support to well-known, reliable agen- 
cies, and to steer clear of lesser-known 
groups — the kind that appeal on television 
and in magazines and newspapers with 
strong-armed, guilt-trip tactics such as 
sentimental pitches and heart-wrenching 
photos of emaciated children. Know to 
whom you are giving your money, Dave 
and Cheryl caution. 

The Ingolds look back with justified 
satisfaction on the years of service they 
gave in drought and hunger relief. They 
urge all Brethren to give of their plenty, 
not only to the Ethiopian crisis, but to the 
continuing relief work that the Church of 
the Brethren Disaster Fund supports. D 




Pieta 



by Carole F. Chase 

Ethiopian child 

You, with your need for the bread of hfe, 

You . . . have exploded into my living room — 

Into all our living rooms — 

And you crouch there with pleading eyes, 

A wrinkled old man of two. 

Your silent desperation pierces my soul 

With a cry for help so loud and terrible 

That I cannot drown it out with all the 

pleasantries of my civilized world. 

Little child, 

Your staring, silent, fetal form 

Has sent out a scream of horror. 

You have pierced our First World way of life, 

And called to judgment 

The night of our artificial hope. 



We spend billions on weapons of war, 
And strut our nuclear capacity with audacity, 
In the same world where you lie dying 
in your dying mother's arms. 

We wrap our comfortable possessions, 
Around our well-fed selves and grab for more. 
But now, you invade our cluttered space. 
And your cry for help condemns us all 
for the poor fools we are. 

Christ, your dying form 

Lies at death's door in Ethiopia 

Where selfishness and indifference cooperate 

with drought and politics 
To crucify you once more. D 



Carole F. Chase, an ordained Presbylehan minister, leaches 
religion at Elon College in North Carolina. 



16 MESSENGER March 1985 




m(QM 1^@D 



' >.- " ^ 




-i jj 




by Karen B. Kurtz 



Decisions 

Decisions we make — 
Everyone sometimes gets 

confused. 
Could we help one another? 
It is important to try to make 

a good choice. 
Some days, the choice is hard. 
It takes time to decide, so 
Often others help us. 
Not every day is a good day 
So when you make a 

decision — 
think about it 
before you decide. 

Lisa Moody, age 10 
Carlisle, Pa. 



Natlian Ferree, age 7 
Elk Creek, Mo. 




Jesus feeds the needy 

Mattliew Dunn, age 10 
Advance, N.C. 



Palm Sunday prayer 

Dear Heavenly Father, 

Please help us to be as 
forgiving as Jesus. He lived, 
died, and rose again; now he 
is living in our hearts. 

Lord, help us to be kind to 
one another and to help each 
other in times of need. Help 
me to be more like Jesus 
every day. 

As I hear the birds singing 
this morning, I think of the 
people cheering as Jesus rode 
into Jerusalem on the day we 
call Palm Sunday. Help us to 
be cheerful and to sing praises 
to you. 

Father, please be with us 
here and now. Amen. 

Steffanie Smith, age 11 
Orlando, Fla. 



Two fish and five 
loaves feed the people 

Jesus took the bread, gave 
thanks to God, and passed it 
to the people who were sitting 
there. He did the same with 
the fish, and they all had as 
much as they wanted. 

Melisa Erlenmeyer, fifth grade 
Strongsville, Ohio 



9oi^Jng La?airu9 




Johnli:i-f^ 



Michelle Stump, sixth grade 
Boiling Springs, Pa. 



Small Talk is a monthly page for displaying children's art and writing, and for suggesting ideas for fun. All children 
are welcome to take part. Send your items to: Kurtz Lens and Pen, 65523 Washington Road. Goshen, IN 46526. 



March 1985 messenger 




An Easter 



Jewish people observe the Passover, which commemorates the 
Israelites' liberation from slavery in Egypt, about the same time 
Christians celebrate Easter. At the heart of the Jewish festival is 
the retelling of the story behind the Passover meal, which is 
called the Seder ("order"): 

"When your children say to you: 'What do you mean by 

this service?' you shall say ..." (Ex. 12:26). 

In response to a set of questions from the children, the dif- 
ferent generations at the table recount the story and the meaning 
of the observance. The rite has proven an important way to keep 
the significance of this celebration before the children and the 
whole family. 

With the popular cultural and commercial forces bearing 
Easter bunnies, new clothes, baskets, candy, and toys, it is not 
always easy to remember that the reason for celebrating Easter is 
the resurrection of Jesus Christ. When we are confronted by 
tragedies like that of the famine in Africa, we must ask ourselves 
what the resurrection of Christ requires of us who call ourselves 
by his name. 

The following series of questions and answers is an attempt 
to use the form of the Jewish Seder to retell the story of the 
resurrection and explain its significance with particular reference 
to Africa. 

The Seder is designed for use by families or other groups on 
Easter Sunday (at a meal or in a church school or worship set- 
ting on Easter). This Seder, like the Jewish one, assumes the 
presence and participation of more than one generation: the 
younger generations present ask the questions and the older 
generations answer and explain. 

The youngest child: Why is this day different from all other 
days? 

An elder: On this day, we remember that 2,000 years ago 
God raised up Jesus from the dead. 

On this day, we remember how and why he died. 

On this day, we remember what his death and resurrection 
mean for us now. 

A child: Who killed Jesus? 

An elder: Although they were encouraged by some religious 
leaders, Jesus was executed by the Roman authorities. They said 
that he tried to become King. The Romans had overrun Judea 
almost a hundred years earlier, but the Jews had never ceased 
trying to regain their freedom. Since Jesus was very popular 
among the Jewish people, the Romans were afraid that if he did 
become King, he might try to drive them out. Some of the 
religious leaders, who received special favors from the Romans, 
were also afraid of Jesus. Together with the Roman officials, 
they cooperated to bring Jesus to trial and have him executed. 

A child: Why were those religious leaders afraid of Jesus? 

An elder: For three years, Jesus and his 12 disciples had 



18 MESSENGER March 1985 



feeder 



traveled throughout the land preaching, teaching, and healing 
people. Great crowds of people followed him wherever he went. 
He taught them that God loves all people and that the two most 
important commandments are to love God and to love one's 
neighbor. He enlarged the popular meaning of "neighbor" to in- 
clude the poor, the outcasts, and even one's enemies. He spent 
most of his time with people rejected by society and they heard 
him gladly. 

A child: But if the poor heard him gladly, why would 
religious leaders object? 

An elder: With the religious leaders it was different than with 
the poor. Jesus was often in trouble with them. His hard words 
about the dangers of wealth, injustice, and hypocrisy didn't sit 
well with people who were neither poor nor outcast, people who 
really didn't care about the poor. Because he exposed the 
religious leaders for what they were, they were afraid they might 
lose their privileged positions in the community. 

A child: Were all of the religious leaders opposed to Jesus? 

An elder: No, not at all. Some of them were amazed at his 
teaching, healing, and his courage in confronting the authorities, 
and believed that he was sent from God. Those who feared him, 
however, conspired with the Roman authorities to put him to 
death. 

A child: How was Jesus killed? 

An elder: He was crucified on a wooden cross on a hill out- 
side the city of Jerusalem. While people watched, he died a slow 
and very painful death. After he died, his body was taken down 
from the cross and placed in a tomb. Early in the morning of the 
third day, some women went to the tomb. When they got there, 
they found that the stone which had sealed the tomb had been 
removed and the body of Jesus was gone. 

A child: What happened to his body? 

An elder: They first thought his body had been stolen, but an 
angel appeared to the women and told them not to be afraid. 
The angel said that Jesus wasn't there because he had been 
raised, just as he said he would, and that he would see them 
later. 

A child: Did God really raise Jesus from the dead? 

An elder: There are stories in the New Testament about the 
risen Lord appearing to his followers, sometimes by the sea, 
sometimes on the road, and sometimes when they were all 
together in a house. One of the stories tells about a disciple who 
doubted that Jesus was really alive. Only after Jesus appeared to 
him and invited him to touch his wounds did he believe. But the 
stories make it clear that the risen Jesus was not exactly as he 
was before. 

Whatever the differences, the followers recognized him when 
he appeared to them. Their sense of his presence was so real that 
they were willing to continue doing the things he had been doing, 
even though that meant suffering, persecution, and often death. 






A child: Why do we celebrate Easter? 

An elder: God's own Son, Jesus, was sent into the world to 
bring God's good news of love and forgiveness for all people, in- 
cluding us. Because he included the poor, outcasts, and enemies 
in the circle of God's love, and was unafraid to challenge the 
authorities on their behalf, he was persecuted and finally killed. 

God raised him from the dead as a sign of approval for the 
work Jesus had done on earth. His preaching, teaching, healing, 
and identification with the poor was the work God had intended. 

For a couple of days after the crucifixion, it appeared that all 
Jesus had done was just a beautiful but fleeting dream. That 
wasn't the end! God raised up Jesus as if to say, "The words he 
spoke in my name are true! The deeds he did are my deeds! And 
they are now the work of all who follow him." When Jesus ap- 
peared to his followers after the resurrection, he told them, "As 
the Father has sent me, so I send you." 

A child: What does it mean for God to send us? 

An elder: Just as Jesus was sent to show God's love for all 
people, so we are sent today to show that same love to all peo- 
ple, including those who are poor, those who are suffering, those 
who are rejected, and even those who are our enemies. 

In Africa today, literally millions of people are hungry and 
do not have enough food to eat. Many of these have left their 
homes in search of food and are thus homeless. Many have only 
the clothes they are wearing. Many die each day, especially 
children. There are suffering people in every land on every conti- 
nent to whom we are to show God's love, but today we 
remember those who suffer in Africa. 

A child: How can we show God's love for people so far 
away? 

An elder: We can begin by imagining that they are not so far 
away, that they are not faceless and nameless multitudes, but 
people — friends — whose names and faces we know so well. 

We can show love by sharing what we have so that they will 
have enough to eat. 

We can show love by asking our government to help those 
who are trying to end hunger and poverty in Africa as well as 
helping those who are hungry now. 

We can also show love by working to see that our govern- 
ment and our corporations are fair in their dealings with African 
nations. 

We can show love by discovering ways of living with less so 
that we will have more to share. 

We can show love by not forgetting our "neighbors" in 
Africa when their faces are no longer seen daily on our television 
screens. 

And so God calls us! 

Children: The Lord is risen! 

Elders: He is risen indeed! 

All: Hallelujah! Amen! D 

The "Easter Seder" is part of Africa and the Mandate of the Resurrection, a 
packet of Lenlen, Easier resources produced by Aliernalives, a noi-for-profn 
organization that provides resources for responsible living and celebrating. The 
packet includes a sample bulletin insert, poster, and a seven-session household 
resource focusing on Africa, and is available for $5 plus $1 postage and handling 
from Alternatives, P.O. Box 429. Ellen wood', GA 30049. Tel. (404) 961-0102. 



20 MtssFNc.FR March 1985 



Listening to the Word 

Eyes opening to see 



by Chalmer Faw 

"O Lord, I pray thee, open his eyes that he 
may see" (2 Kings 6:17). 

One of the really striking stories of the 
Old Testament is the one told in 2 Kings 
6:8-23. The Arameans, at war with Israel, 
were especially put out because the 
prophet Elisha constantly gave away their 
secrets. Wanting to eliminate him, they 
sent a strong force by night to surround 
the city where he was. 

Elisha and his servant were trapped. 
Elisha assured the dismayed servant that 
those on their side were more than those 
against them. Then he prayed the prayer 
of our text printed above. When the ser- 
vant looked again, he saw the hills around 
them completely filled with horses and 
chariots of fires, a mighty heavenly host. 

How often we are surrounded with dif- 
ficulties and "enemies" so strong and so 
numerous that we are tempted to panic. 
What we need is to have our eyes opened 
to see the forces of God who are fighting 
for us. 

Last June I had my final session with 
Frank Pencek, our Brethren minister-in- 
training, serving a sentence in the 
Nebraska State Penitentiary. 1 had been 
tutoring Frank for a year and a half, en- 
joying an unusually rich fellowship with 
this fine young Christian who has risen to 
the position of chaplain's clerk, a sort of 
Joseph or Daniel within prison walls. 

For our last session I suggested that we 
each come with some favorite scriptural 
passage and fellowship around the Word. 
His favorite was the story we are now 
discussing. Recalling the many stories of 
prison Hfe he had shared with me, 1 began 
to see why he picked this passage. "The 
Lord's hosts surround these prison walls," 
he said with a sweeping gesture, "and he 
is here within also, to protect his own." 

I recalled the story he told of going 
down the hall one day only to see a gang 
of unsavory characters known for their 
homosexual rape attacks. His heart froze 
within him as he quickly prayed for help. 
To his surprise he saw the hostile group 
draw back. He looked behind him and 
there coming up to support him was a 



large contingent from the Christian 
Fellowship, a veritable "host of the Lord" 
forcing the "enemy" to withdraw. 

The passage from 2 Kings came alive 
for us, and then I shared the text 1 had 
been led to bring. The correspondence 
between his and mine was nothing less 
than a confirmation from the Lord. My 
passage, chosen hours before, was Ephe- 
sians 1:18, "having the eyes of your hearts 
enlightened, that you may know what is 
the hope to which he has called you!" We 
then meditated and prayed about the 
opening of our spiritual eyes in this our 
final hour together. 




"Folded Hands, " by Albrecht Durer 

What a wealth of reality passes us by 
unseen. Even in the physical world we see 
only a small part of God's great universe 
due to limited vision. How much more 
then do the spiritual realities escape us. 
Paul said, "The things that are seen are 
transient but the things that are unseen 
are eternal" (2 Cor. 4:18). 

In our story of Elisha, the Aramean ar- 
my was soon routed, having been struck 
blind, fed a generous feast, and then sent 
home. They were the seen. The heretofore 
unseen hosts of the Lord were the victors. 
By a miracle of enlightening of the eyes of 
the heart they appeared, and God's people 
were delivered from disaster. 



As Jesus faced arrest in the Garden of 
Gethsemane, Peter whipped out his sword 
and cut off the high priest's servant's ear. 
His physical eyes had shown him a 
threatening band of armed men. 

Jesus saw much more. He told them 
that he had only to ask the Father and 
more than 12 legions of angels (up to 
72,000) would come to his rescue (Matt. 
26:53). The unseen realities for our pro- 
tection are so much greater than the vis- 
ible opposition. 

The text from Ephesians 1:18 that 1 
shared with Frank is part of a prayer of 
thanksgiving and petition for the young 
Christians around Ephesus. They were of 
mixed cultural and ethnic backgrounds. It 
was a time of great religious syncretism, 
with many gods to worship and many 
ways to worship them. Magic and the oc- 
cult were rife. 

Paul's prayer was that they might be 
given the spirit of wisdom (verse 17). Yes, 
it would take a wisdom beyond their own 
to find their way through their kind of 
world. Joined to this was a prayer for 
"revelation in the knowledge of him." 
This was not the product of human ef- 
fort, but a knowledge given from above. 
Then comes the verse about enlightening 
the "eyes of the heart." 

What Paul prayed that they might see 
with their enlightened spiritual eyes was 
first of all hope, "the hope to which he 
called you." This hope is explained as "the 
riches of the glorious inheritance" that is 
ours in Christ. Here is the answer to the 
lack of significance that all of us at times 
feel. 

One time I asked Frank what his 
greatest personal problem was and then 
quickly suggested that it must be the lack 
of freedom. "No," he said. "It is my being 
treated as a nothing, a non-person, with 
no family, no roots." 

In Christ, Frank and all of us can find 
this, and more, in the glorious inheritance 
provided in Christ. 

"Lord, open our eyes that we might 
see!" D 

Chalmer Faw is a retired Bethany Seminary pro- 
fessor and Nigeria missionary living in Quinter, Kan. 
He and his wife, Mary, carry on a spiritual life 
renewal ministry across the denomination. 



March 1985 messenger 21 



To see in a glass darkly 



Read I Corinthians 13:12. 

Why is love so difficult? Why is it so dif- 
ficult to see what is happening in our rela- 
tionships? Why do we get ourselves into 
so many painful situations? 

I think that part of the difficulty is 
perception. We think we see clearly when 
we only see darkly, and we are afraid to 
trust the darkness. 

Jesus and the people had a lot of trou- 
ble seeing things the same way. Simon was 
sure that he saw a harlot in his house, but 
Jesus saw a woman as a parable. The rich 
young ruler could see only poverty in 
Jesus' invitation, but Jesus offered 
generosity and freedom. The Pharisees 
saw anarchy in breaking the Sabbath laws, 
but Jesus revealed the true meaning of 
Sabbath. The disciples at first saw only 
defeat and'humiliation in the crucifixion, 
while God saw victory over death and 
resurrection for all creation. 

The people around Jesus saw only 
darkness, but in that darkness God was 
revealing the light of life. Being human 
seems to mean seeing in a glass darkly. 
How can we see what God is doing in the 
darkness and gain the courage to open 
ourselves to the darkness? 

One of the ways we deny the darkness 
is through dyadic perception. Dyadic 
comes from the Greek dyas, meaning two. 
Dyadic thinking means seeing things in 
options of two. When we are confused, 
we reduce the complexity of things to two 
options between which we can choose. 
Having two clear options often helps us 
feel more in control of our confusion. 

The Pharisees were most concerned 



about Jesus* attitude on taxes. It was im- 
portant for them to know whether Jesus 
was for them or against them. If Jesus 
was nonpolitical as they were, then he was 
safe. But if Jesus was a zealot, they must 
distance themselves from him to protect 
themselves from the wrath of Rome. In 
either case their perception was dyadic. 
Jesus was either for them or against them, 
and their future might be at stake in the 
difference. 



M, 



Lany parents get stuck in dyadic 
perception with their children. If a child 
fails a class at school, the parents consider 
it important to decide if the behavior is 
for or against them. If the child failed 
because the school was unfair, then the 
parents can be mad at the school and feel 
that their child was loyal. But if the child 
failed because of laziness, then it might be 
a sign of disloyalty and they may feel the 
family is in jeopardy. Obviously such 
perception distorts other possibilities. 

The United States and Russia seem to 
be stuck in a destructive spiral of dyadic 
perception. Whatever either does is inter- 
preted as offensive or submissive in rela- 
tion to the other, without regard for other 
factors. When the Korean airliner was 
shot down, the US interpreted it as an ag- 
gressive act against us, and the USSR 
tried to blame US Intelligence. No one 
considered that there may have been other 
factors in the event. 

Dyadic perception sees the world in 
terms of either-or situations, and within 
intense personal relationships these op- 
tions tend to become identified as feelings 



of loyalty or disloyalty to the relationship. 

The Pharisees were constantly angry 
with Jesus. Sometimes he was a brillant 
rabbi who helped them understand the 
Scriptures and they loved to invite him 
over to dinner. Sometimes he was an 
enemy who deliberately undermined their 
integrity as leaders. Finally his unpredic- 
tability was too much and they turned 
against him in order to save themselves. 
This is the frequent outcome of dyadic 
perception. 

The alternative to dyadic perception is 
triadic perception (tri, meaning three). Ac- 
cording to this way of perceiving, situa- 
tions cannot be reduced to two options 
and relationships cannot be reduced to 
"for and against." There are always op- 
tions that we can see only darkly. In order 
to know about these other options, we 
must learn to trust the darkness. 

In relational systems, triadic perception 
means that every relationship contains 
elements of mystery. These elements of 
mystery are close to the center of every 
relationship. They have a major influence 
on the relationship. Even though they 
cannot be known fully, they must be 
trusted. 

In our most important relationships, the 
center is partly dark. The part that we 
most would like to know in order to 
understand and predict the relationship is 
the very part which is largely hidden from 
our view. When there is a difficulty, we 
tend to revert to dyadic perception and 
suggest that it must be this or that, and 
that something must be done to restore 
things to their previous balance. 

But often the difficulty means that we 



n darkness God reveals the light of life 



22 MESSENGER March 1985 




"Christ and Pharisees in Cornfield, " by Rumpel. 



need to be open to the darkness of the 
relationship that we would like to deny or 
avoid. Being open to the darkness in this 
way means that we will probably be 
transformed in some surprising direction. 

One of the problems with divorce in the 
church is that there are many ways to 
look at a relationship, and no explanation 
by the couple can relieve the community 
of the feeling that it might have been 
otherwise. I see no way to avoid this am- 
biguity because every relationship has a 
large element of mystery, especially for 
those within it. 



What the Pharisees didn't understand 
about Jesus was that his life and work 
were centered in a relationship with God 
that they could not see. They wanted him 
either to be committed to their way or to 
be a clear enemy. But Jesus was shrouded 
in darkness for them. He was for them at 
times and against them at times, depend- 
ing on whether they were in tune with the 
spirit that guided his life. 

One result of this difference in percep- 
tion was that the Pharisees were frequent- 
ly parabled by Jesus. They came to him to 
trap him in a dyadic choice, and Jesus 



responded so that their perceptions were 
transformed. 

I believe that being a Christian means 
being open to triadic perception. We tend 
to reduce our world to simpler options so 
we can manage life. But every relational 
system is triadic; it includes a mystery that 
can be seen only darkly. We must be 
courageously open to that darkness to 
receive the spirit of God. D 



James Poltng is associate professor of pastoral 
theology and counseling at Bethany Theological 
Seminary, Oak Brook, III. 



by James Poling 



March 1985 messenger 23 



A century of 
The Brethren's Quarterly 

A hundred years ago many Brethren considered Sunday schools a ^worldly 
practice. ' Creating Brethren study guides helped make them acceptable. 



by Kenneth M. Shaffer Jr. 



Third Quarter. | 

^ No- 3- V^ 



Wk 



I The Brethren's | 
,ed Quarterly. I 




Brethren r ^^^^^^^^ .^aa^ 








« V»if foil 

MARCH APR n, „ BRETHREN 



Is there a copy of the first issue of The 
Brethren's Quarterly in your attic? 

If so, you have a very rare item. 
Presently, no copy of the first issue is 
known to exist. In fact, except for a par- 
tial copy of the 1888 issue, the earliest 
copies we know of are the 1890 issues. 

How do we know, then, that the 
quarterly was first published in 1885? 
First, the 1890 issues bear "six" as their 
volume number. Counting backwards, 
then, the first volume apparently appeared 
in 1885. 

Second, issues of The Gospel Messenger 
from 1885 confirm that the quarterly was 
first published that year. "The first 
number of the Brethren's Quarterly is now- 
ready, and, we believe [it] is just what is 
needed in our Sunday-schools, as a help 
to careful study of the Lessons," we read 
in the April 14, 1885, issue of The Gospel 
Messenger. "It is not intended to take the 
place of the Bible in our schools, but to 
aid in studying it with greater satisfaction 
and profit." 

We must also depend on The Gospel 
Messenger (March 10, 1885) for a descrip- 
tion of the first quarterly, a 32-page pam- 
phlet. The lessons, which included notes, 
comments, and questions, were prepared 
by "competent brethren." The price of the 
new quarterly was 10 cents for one copy, 
25 cents for three copies, and $1 for 20. 

Who were the "competent" Brethren 
who prepared these first lessons? In his 
History of the Tunkers and the Brethren 
Church. Henry R. Holsinger says it was 
S. Z. Sharp. Sharp himself says, in his 
book The Educational History of the 
Church of the Brethren, that he started 
and edited the quarterly for the Brethren 
Publishing House. 

Solomon Zook Sharp was "a pioneer in 
higher education in the Church of the 
Brethren," according to D. L. Miller. He 
is remembered particularly for having 
served as the first president of three col- 
leges— Ashland College in Ohio, McPher- 



24 MESSENGFR March 1985 



The quarterly's editors 



on in Kansas, and Plattsburg in Missouri. 
4e came to see the need for Brethren 
(iunday school literature while he traveled 
iiround the Midwest raising money to 
I'Stablish Ashland College. As a result, in 
879 he began publishing Our Sunday 
ichool, the first Brethren Sunday school 
lesson material. 

i' Born in 1835, Sharp grew up as a Men- 
honite on a farm in Huntingdon County, 
'?a. Because of his study of Greek, he 
iecided that trine immersion, rather than 
he Mennonite practice of pouring, was 
he proper mode of baptism. Therefore, 
jie joined the Spring Run Church of the 
brethren near McVeytown, Pa., in 1860. 
■ After moving to Tennessee to teach at a 
iiormal school, he helped organize the 
Oakland congregation. There he was or- 
ilained an elder in 1868. While in Ten- 
iiessee. Sharp became interested in 
"reshwater and land shells, and collected 
;pecimens for the Smithsonian Institute. 
\ Sharp, who lived to be 95, spent the 
:ast years of his life in Fruita, Colo. His 
lealth remained very good, and at the age 
3f 82 he walked up Pike's Peak and down 
again. In true Brethren fashion, he said he 
walked up the mountain because he could 
aot afford the $5 for the train ride. 

Since we do not have a copy of the 
quarterly from the 1880s, the exact con- 
tent and appearance of the first issue are 
not known. A typical lesson from the 
:i890s, however, consisted of a copy of the 
Bible text being studied; the "Golden 
Text," which was usually, but not always 
a verse from that text; a short introduc- 
tion; the lesson outline; explanatory notes, 
which were verse-by-verse comments on 
the text; and suggested questions about 
the content and meaning of the text. 

The front cover included the publica- 
tion's name, the months covered by the 
lessons, the "terms" or subscription rates, 
and publication data. The inside front 
cover and back covers usually had maps 
and advertisements. The ads were for 



For much of the quarterly's 100 years, the 
editors actually wrote the lessons. In fact, 
early editors, such as S. Z. Sharp and 
James M. Neff, were called "preparers" 
rather than editors. 

Solomon look Sharp (1835-1931), 
whose name was on the quarterly as late 
as 1890, was probably the first editor. As 
an educational pioneer in the church. 
Sharp helped found three colleges and 
published the first Brethren Sunday school 
lesson material. 

The name of James M. Neff 
(1862-1912) appeared on the cover of the 
quarterly from 1890 through 1893. Neff is 
remembered particularly as an itinerant 
evangelist who traveled about the South 
and the West in his "mission wagon." 

Lewis W. Teeter (\%AS-\921), whose 
name first appeared on the quarterly in 
1897, was the first person to be called 
editor. He is the only member of the 
Church of the Brethren to publish a com- 
mentary on the entire New Testament. 

/. Bennett Trout (1860-1920) was editor 
of the quarterly from 1901 through 1915. 
In addition to writing lessons for the 
quarterly, he prepared several volumes of 
the hardbound commentary published an- 
nually by the Brethren from 1900 to 1906. 

From I9I5 through 1928, J. E. Miller 
(I865-I947) was editor. He wrote several 
books during his life and played a signifi- 
cant role in the development of what is 
now the Brethren Historical Library and 
Archives. 

After Ezra Flory served as acting editor 
for one quarter, Ernest G. Hoff 
(1890-1953) became editor in 1929. Hoff 
served in that position for 25 years, longer 
than any other person. 

After Hoffs sudden death in 1953, a 
committee supervised the publication of 
the quarterly for two years. Edith Barnes, 
as editorial assistant, provided valuable 
service during this transition period. 

Under the committee, the practice of 
having guest writers was begun. This prac- 
tice continued when A. Stauffer Curry 
became editor in 1955. Thus Curry was 
the first person to serve as editor in the 
true sense of the word. 

In 1961 Glen E. Norris became editor, 
with Ercell Lynn as general editor. 
Following Norris as editor in 1966 was 
Roy J. Valencourt, who was succeeded by 



Larry D. Fourman. Fourman was editor 
for only one year, but during his tenure 
the quarterly gained a new format and a 
new name. 

Kenneth M. Shaffer Jr. then served as 
editor for about one year. Hazel M. Ken- 
nedy became editor in 1971, and was 
joined by Robert W. Neff and Graydon 
F. Snyder as contributing editors two 
years later. 

Since 1975, Richard B. Gardner has 
been the editor. Assisting him are 
associate editor June A. Gibble and 
editorial assistant Marilyn E. 
Nelson. -Kenneth M. Shaffer Jr. 




Above left: Solomon Z. Sharp was the first 
editor of the Brethren quarterly, and a 
pioneer in many Brethren educational ven- 
tures. Above Right: Ernest G. Hoff, a 
biblical scholar and editor of the quarterly 
from 1929-1954, the longest tenure of any 
of the editors. Below: The current editorial 
staff of the quarterly: Rick Gardner, editor; 
June Gibble, associate editor; and Marilyn 
Nelson, editorial assistant. 




March 1985 messenger 25 



books to use in Bible study and for books 
and pamphlets about Brethren beUefs and 
practices. 

The fact that the quarterly was accepted 
by the Brethren indicates that Brethren at- 
titudes toward Sunday schools had 
changed significantly by 1885. Initially 
Brethren did not approve of Sunday 
schools. The 1838 Annual Meeting 
minutes give this advice: "Whether it be 
right for members to take part in Sunday- 
schools, class-meetings, and the like? 
Considered most advisable to take no part 



m 



Road 



One day a few 
months ago I set 
out on my regular jogging route. 
Because of the morning fog, 1 could 
barely make out turns in the path 
ahead. Only by recognizing wayside 
bushes and fences and other markers 
could I keep my feet on the trail that 
finally led home. 

When moving through other circum- 
stances in life we sometimes see only a 
few curves and turns in front of us. 
We dimly glimpse the details on the 
stretch ahead, yet rarely lose our way. 

The Bible suggests that we do other 
than stumble or wander through life, 
unlike one Olympic competitor in 
"Chariots of Fire." "I'm forever in pur- 
suit," he muttered before a race, "and I 
don't even know what I'm chasing." 
Particulars wind out of sight around 
the corners ahead, but God leads 
enough that life becomes more than an 
aimless chase. 

Rather than drifting, or groping for 
a way to go, the psalmist affirmed, 
"Thou dost show me the path of life." 
Precept, prophet, and promise guide 
God's people. God lights a way, even 
when his people wander in wilderness 
or walk through a dark valley or leave 
home for a new land. We do more 
than pursue random turns or dead- 
ends; our decisions unfold into a 
course traced and laid by God. 

One of the Old Testament's richest 
images portrays life as a "way" or 
"road." The shape of a person's 



in such things." 

By 1857 the official attitude of the 
Brethren toward Sunday schools had 
moderated to the point of tolerance. From 
that year's minutes: "Inasmuch as we are 
commended to bring up our children in 
the nurture and admonition of the Lord, 
we know of no scripture which condemns 
Sunday-schools." 

Nevertheless, for the next quarter of a 
century, Sunday schools were a controver- 
sial issue among the Brethren. James 
Quinter wrote favorably of them in The 



by Timothy K. Jones 



behavior is seen as a path that is 
walked. To live is to choose at the 
crossroads, to "stand by the roads and 
look, and ask for the ancient paths, 
where the good way is; and walk in it" 
(Jer. 6:16). 

But even more, to live is to have our 
walking and running surrounded and 
guided by God. God not only calls us 
to find and walk the right way, but 
God draws near as shepherd and guide 
to steady our footing and clear a way. 
Even in Christ, God does more than 
call us to follow; he himself mounts 
the costly Jerusalem road. 

Catherine Marshall once wrote of 
God's help through her long and varied 
life. "He has allowed me to go off on 
selfish tangents and wander down 
wrong paths," she admitted, "but 
always he meets me at every turn and 
brings me back to him." 

That helps in life's foggy stretches. I 
sometimes grow anxious and crane my 
neck, guessing what is around the next 
corner on the path. But for now, it is 
enough to know that God is leading 
and guiding. It is enough to know that 
God shows me the ways in which I 
should walk. More than enough, 
because even better than a still, small 
voice or God's word on the lips of 
others, God walks with us around 
every bend, even the one that finally 
leads home. D 



Timolhy K. Jones is co-paslor of Christ Our 
Peace Church of the Brethren, The Woodlands, 
Texas. 



Gospel Visitor in 1858, but not so The 
Vindicator, a publication representing the 
conservative Brethren. In November 1873, 
a writer indentified as C. H. stated his op- 
position: "They are not of divine author- 
ity; they are nothing short of institutions 
of men and consequently I regard them as 
such. . . . We believe the gospel to be 
perfect and that it teaches us all our 
Christian duties, and we know it does not 
teach Sabbath schools." 

The acceptability of Sunday schools was 
one of the issues in the 1881 split in the 
Brethren. The group that withdrew 
became known as the Old German Baptist 
Brethren. They felt that the Brethren, as 
represented by Annual Meeting, were for- 
saking Christian practices in favor of the 
customs of the world. Sunday schools, 
along with revival meetings, paid ministry, 
and missionary plans, were included in the 
list of worldly practices rejected by the 
Old Orders. 

From the beginning, the lessons fol- 
lowed the international Sunday lesson cy- 
cle, commonly called the uniform lesson 
outline. Twice, however, the entire issue 
of the quarterly has departed from the 
outline. In 1958, special lessons were 
prepared for the April-June quarterly to 
commemorate the 250th anniversary of 
the church, and in 1960 (April-June) 
special lessons were prepared for the 
discipleship emphasis authorized by the 
1959 Annual Conference. 



X he use of the uniform lessons did 
cause objections to be raised. In par- 
ticular, some Brethren felt that too many 
lessons were devoted to the Old Testa- 
ment, in light of the fact that the Church 
of the Brethren claims the New Testament 
as its standard of faith and practice. .-^ 
1909 query to Annual Meeting requested 
"all Sunday-school lessons to be confined 
to the New Testament text only . . . and 
that the Old Testament be used only as an 
auxiliary or help in the study." 

The biggest controversy in the 100-year 
history of the quarterly concerned w hat 
version of the Bible to print. Initially the 
King James Version was used. Under the 
editorship of I. Bennett Trout, the 
American Standard Version of 1901 (also 
called the American Revised) appeared in 
the quarterly in 1906. Evidently that 
proved unacceptable, since the 1907 
quarterly returned to the King James Ver- 



26 MESSENGER March 1985 



sion, with the American Revised relegated 
to the footnotes. 

Shortly after becoming editor in 1929, 
E. G. Hoff, with the authorization of the 
Board of Religious Education, replaced 
the King James with the American 
Revised. But a protest on the Annual 
Conference floor prompted the delegates 
to decide that both versions should be 
printed in the quarterly. This practice con- 
tinued until 1940, when Conference re- 
voked its earlier decision and Hoff was 
forced to use only the King James. 

In 1953, Hoff replaced the King James 
mth the new Revised Standard Version, 
:his time with the approval of the General 
Brotherhood Board. Again a controversy 
;rupted on the floor of Annual Con- 
ference. This time the delegates decided to 
Drint both the King James and the Re- 
vised Standard in Brethren publications, 
rhe practice of using both versions con- 
jnued until 1970. 

Over its 100-year history, the quarterly 
las had five names: The Brethren's 



Quarterly (1885-1897), The Brethren's Ad- 
vanced Quarterly (1897-1902), Brethren 
Advanced Quarterly (1903-1946), Brethren 
Adult Quarterly (1946-1970), and current- 
ly A Guide for Biblical Studies. 

In addition to these name changes, 
many changes in size, format, and 
methods of production have occurred. 
Perhaps even more radical changes will 
occur in the future. Nevertheless, as the 
quarterly enters its second century, its 
primary purpose remains the same. 

In 1885, The Gospel Messenger said the 
purpose of the new quarterly was to pro- 
vide lessons by "competent" Brethren "to 
aid in the studying of it [the Bible] with 
greater satisfaction and profit." And to- 
day. Rick Gardner, the current editor, 
says the quarterly's purpose is to provide 
"a forum for Brethren to share with 
Brethren concerning the meaning of our 
biblical heritage." D 



Kenneth M. Shaffer Jr. is assisianl librarian ai 
Bethany Theological Seminary, Oak Brook, III. 



"Central America and 
the Hope For Peace" 

April 20-21 



an Assembly of 



on 



arth 




Box 188 

New Windsor, MD 21776 



NEW FROM THE 

BRETHREN PRESS BOOKSHELF 



A SIGN OF NEW LIFE 
of the Brethren! 



it's happening in the Church 



Share the excitennent of the people involved in these new 
congregations — of new cultures, new languages and new 
styles coming into a denomination that has grown tradi- 
tional and homogeneous. 

This is a story of people finding new life in Christ and re- 
newed faith in God's purposes. 

Author James H. Lehman traveled across this country 
and Puerto Rico for seven months. From interviews with 
over 250 people comes this story of enthusiasm and in- 
spiration—a story of new life! 

Available at your bookstore or order from: 



Brethren Press 

1451 Dundee Avenue, Elgin, IL 60120 

Phone toll-free 1-800-323-8039 

Price $6.95 
CODE: 8-8403 




v^ 



J/ 



March 1985 messenger 27 



mmmmi 



Karen Calderon: A 'southern perspective' 



After two years of high school French, a 
requirement of the college prep cur- 
riculum, 1 vowed never to study a foreign 
language again. Only three years later, I 
entered my first Spanish class and the 
whole world seemed to open up to me. 

One of the main reasons for this 
awakening was my budding relationship 
with my future husband. He is from 
Ecuador, a place this small-town Hoosier 
had never heard of. 

After living and working in Ecuador for 
five years, 1 learned much more than the 
Spanish language. I learned to practice 
other customs, tolerate other beliefs, view 
the world from a "southern perspective," 
and to deeply love Hispanic people. 1 fre- 
quently found myself interpreting my 
country and my church to them. 

Upon returning to the United States, 1 
began to interpret my experiences and ob- 
servations to my family and church here. I 
felt like a bridge between two peoples of 
faith whom I care about very much. And 
that is how I see my job as the Church of 
the Brethren representative to the Carib- 
bean and Latin America. 

The Church of the Brethren has had 
long-lasting relationships in Ecuador and 
Haiti. Benton and Ruby Rhoades, our 
first missionaries to Ecuador, went there 
in 1946. Today the fruits of their labors, 
and of many others who followed them, 
include the Brethren/United Foundation 
and the United Church of Ecuador. 

The foundation continues to work with 
indigenous communities in northern 
Ecuador, teaching the people basic health 
care and skills in communication and 
organization. Traditional agricultural 
methods are compared to "modern" ones, 
and these rural peasants learn how to 
apply to the government for loans, land 
purchases, and grants. 

Pastor Luc Neree continues to direct 
the Aide-aux-Enfants program in Port-au- 
Prince, Haiti. The three-pronged pro- 
gram, including a school, a clinic, and a 
feeding program, will receive $58,000 
from the Brethren in 1985. 

A relatively new relationship is the 
covenantal one we have with the Iglesia 
Cristiana Pentecostal in Cuba. Carrying 
out plans has been exciting, although 
sometimes difficult because of differences 
between our governments. 

A highlight for both our churches was a 
visit last summer by a delegation from 

28 MESSENGER March 1985 




Cuba. In addition to touring to congrega- 
tions across the denomination, the group 
participated in the Study/ Action Con- 
ference for youth and Annual Conference 
in Carbondale. Plans are now being made 
for ways to be in mission together in a 
third country. 



Bridging comes into play once again as 
I try to bring the people of Latin America 
and the United States in contact with one 
another. The Cuban delegation spoke in 
congregations in three districts last June. 
And 29 of our men, women, and youth 
have visited Cuba in recent years. 

Three dozen of our church members, 
including 12 district executives, have at- 
tended an educational seminar in Me.xico. 

And, in addition to a few Brethren who 
have joined other Witness for Peace long- 
term volunteers, a delegation of 20 par- 
ticipated in a Church of the Brethren 
Witness for Peace group last October. 
They spent a week living, working, and 
praying among the people of Jalapa, a 
town near the border of Honduras. 

Currently there are 20 volunteers in 
Latin America and the Caribbean. In ad- 
dition to Witness for Peace, they serve in 
orphanages, a school for deaf children, 
refugee camps, Habitat for Humanity, in 
agriculture, and in nutrition and health 
care programs. BVSers work in the Virgin 
Islands, Haiti, Mexico, Belize, Honduras, 
El Salvador, Nicaragua, Ecuador, Peru, 
and Bolivia. — Karen Calderon 



To learn more 

Millions of people throughout the 
Caribbean and Latin America suffer 
from hunger and malnutrition, 
unemployment and underemployment, 
illiteracy, and lack of basic health care 
and purified water. 

Below are some resources to help us 
view the world from their perspective. 

• "One Spirit, One Hope," a 
9-minute slide-tape presentation about 
the Brethren experience in Witness for 
Peace. Rental is $12; purchase is $30. 
A study guide on Nicaragua is includ- 
ed. Order from Brethren Press, 1451 
Dundee Ave., Elgin, IL 60120. 

• Threatened with Resurrection, by 
Julia Esquivel, Brethren Press. This 
bilingual book of poetry poignantly 
portrays life and death among the 
peasants of Guatemala. A study guide 
is included. Order from Brethren 
Press. 

• In Search of Refuge, by Yvonne 
Dilling. In diary form, Dilling tells of 
her experiences working in a refugee 



camp in Honduras. Order from Orbis 
Press, Maryknoll, NY 10545. 

• Packets for Central America 
Week, March 17-24, are available from 
the Inter-Religious Task Force on Cen- 
tral America, 475 Riverside Dr., New 
York, NY 10115. 

• Changing Course: A Blueprint 
Book for Peace in Central America 
and the Caribbean. A study guide is 
also available. Order from Policy 
Alternatives for the Caribbean and 
Central America, 1901 Q St., N.W., 
Washington, DC 20009. 

• Dollars and Dictators, book or 
slide-tape by The Resource Center, 
P.O. Box 4726, Albuquerque, NM 
87196. 

• For guidance from Annual Con- 
ference, check minutes on the follow- 
ing: Resolution on El Salvador 
(1981);Resolution on Nicaragua (1983); 
and Resolution on Providing Sanctuary 
for Latin American and Haitian 
Refugees (1983).n 



nm 



sm 



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fSEAL) 



This is not a real will. But it accurately Your Will" and "A Record of the Personal 

tells what can happen when you do not Affairs of . . . ." 

have a correct legal Last Will and Testa- " 

ment drawn up for you by an attorney. 



Please send me, without cost 

D 'Making Your Will' 

D "A Record of the Personal Affairs of 



in advance of your appointment with 
the attorney there are important things you 
will want to know. These are to be found in 
two brief and authoritative booklets you 
may have without cost. Send for "Making 



address . 

city 



state . 



.zip. 



THE CHURCH OF THE BRETHREN GENERAL BOARD 

Office of Stewardship Enlistment 

1451 Dundee Avenue, Elgin, Illinois 60120 

#92 3/85 



Adapted with consent of American National Bank and Trust Co., Chicago, III. 60690 



Cross 
Keys 
Villa ge 



Harvey S. Kline, 
Administrator 

a developing retirement 
community of individual 
cottages and apartments 
on the campus of The 
Brethren Home at New 
Oxford, Pennsylvania 

• 10 cottage models from 
$25,700 (all now 
available only from a 
waiting list) 

• 2 apartment models 
from $14,500 (also 
waiting list only) 

• only 2 hours from 
Philadelphia and D.C. 

• 15 minutes from Gettys- 
burg 

• 12 Church of the Breth- 
ren Congregations 
nearby 

• chaplaincy services 

• activities program 

• free transportation 

• nite-time security 

• meals, housecleaning 
and nursing service 
available at modest costs 

• truly independent living 

• the assurance of nursing 
care when needed 

• freedom from household 
chores 

For free brochure send this 
coupon today: 




To: 

Milton E. Raup 
The Brethren Home 

P.O. Box 128 

New Oxford, PA 17350 

(717) 624-2161 



30 MESSENGER March 1985 



On spiritual renewal 



Paul Grout 

Life threatened 
but God prevails 

We live in a land of need, in an age of 
need. There is a great hungering for 
something more. 

Although it is not often identified as 
such, it is a hungering after God, a thirst 
for answers that neither governments nor 
education can quench. It must be con- 
sidered a tragedy that the church has not 
been able to offer the rich spiritual 
nourishment so desperately sought after. 
No one of us dares point a finger at 
another's lacking. 

The need for deepening in God's Spirit 
exists within all aspects of our denomina- 
tional life, whether people call themselves 
liberal, conservative, fundamental, or 
charismatic. The need exists for pastors, 
for church boards and lay people, for 
church executives, for those who center 
their ministry on social issues, for those 
who evangelize, for Sunday school 
teachers, and church organists. 

Life as God intended it to be lived, 
creation as God intended it to be enjoyed 
has never been more deeply threatened. 
Within this age the earth itself cries out in 
desperation for renewal, peace, and 
justice. Yet there can be no real peace, no 
genuine justice, no true renewal until the 
hearts of people are filled with the Spirit 
of the Living God. Individuals, families, 
churches must come before God in awe, 
in genuine repentance and new belief that 
God is able, that Jesus is real, and that 
the Spirit's power, though unimaginable, 
is readily available. 

This is an age in which the powers of 
darkness devour children, parents, 
families, communities, churches. Evil runs 
rampant and none remain untouched. We 



To hold in respect and fellowship those in 
the church with whom we agree or disagree 
is a characteristic of the Church of the 
Brethren. It is to the continuation of this 
value, and to an open and probing forum, 
that "Opinions" are invited from readers. 
We do not acknowledge our receipt of 
obvious "Opinions" pieces, and can only 
print a sampling of what we receive. All 
"Opinions" are edited for publication. 



are in the midst of a battle that we are 
not equipped to win. In fact, there is little 
sense of such a war beging waged nor of 
the toll of lives lost. Sin is rarely iden- 
tified as such. Lives are lived in broken- 
ness and despair, lost in affluence and 
greed, in false security, lost within the lie 
that there is nothing more. 

The powers and principalities speak the 
lie: "You will not die." The lie is whis- 
pered into itching ears: "God is on our 
side, security in strength, the sword pro- 
tects." The lie calls the earth to its death. 

Yes, in Christ the battle has already 
been won and the Lord of Life prevails 
over death. The victory is the Lord's now 
and forever. Yet to not despair over lives 
lost and God's creation wounded is to not ' 
love God and the creation God loves. The 
earth mourns, God mourns, and so 
mourning for us is appropriate. Still this 
mourning is not an end but a prelude to 
praise. The exposing of death around us is 
but a beginning, for also exposed is God's 
ultimate power and healing presence. We 
praise because the power of God is so 
much greater than the power of sin and 
death. 

We are called as individuals, as 
families, as churches to deepen ourselves 
in God's spirit. For this to happen will de- 
mand a change, with lives recommitted. 
New life will demand a new putting on of 
Christ a personal relationship so intimate 
and empowering that God's holy light will 
emanate from us. It will mean that our 
lives are no longer our own but Christ's. 
It will mean that the Lord Jesus lives so 
personally within us that when Jesus cries 
out I cry out, his wounds become my 
wounds, his cross my cross, his raising my 
raising, his victory my victory. 

Satan has had a heyday within the 
church, so often leading us to focus on 
issues. If the time we have spent on justi- 
fying our positions had been spent on 
deepening our relationship to the living 
Lord, the course of history might have 
been changed. Our search for peace, 
disarmament, morality, joy, hope, fulfill- 
ment, is fruitless if Christ is not at the 
center of that questing. 

We live in an age so close to destruction 
and yet also so close to life. God in his 
great love and care has given us time. We 
are not locked into this evil age. God has 
opened the door to a new day. D 

Paul Croul is pan of ihe pasioral learn at Genesis 
Church of Ihe Brethren, a fellowship in Putney, yi. 



CLASSIFIED ADS 



FOR SALE— York County, Pa,, family practice 
of deceased physician. Modern up-to-date of- 
fices and attached residence on approximately 
five acres. Excellent hospital nearby. Owner 
financing available. Contact Mrs, Paul S, 
Hoover, Windsor, PA 17366. Tel (717) 244-4474, 

FOR SALE — Av\/ard-winning Typing Tutor soft- 
ware for Commodore 64 disk, "MicroTypist," 
by Jim Knarr (Blue Sky Software) will educate 
and entertain. With timed (wpm) exercises, ac- 
curacy tests, computer-terms option, speed- 
typing game, colorful graphics and sound. 
Great gift idea Only $19,95 plus $2,00 shipping 
(Ind residents add 5% sales tax), MIcroWorld 
Computers, 108 E, Mam, North Manchester, IN 
46962, 

SCHOOL— Scattergood School, West Branch. 
lA 52358, Openings for students grades 9-12, 
Approved coeducational Quaker college 
preparatory boarding school; simple lifestyle. 
Emphasis given to peace issues and social 
concerns Students, faculty together clean 
buildings, do laundry, care for pigs and 
chickens, work in orchard and garden, bake 
bread, and cook meals. Small personal caring 
community that promotes individual growth. 
Write or call, Tel, (319) 643-5636, 

TRAVEL — Air-conditioned bus tour to Phoenix 
for Annual Conference and then to Alaska, 



returning via Canadian Rockies. Also 2'/2-week 
air-conditioned bus tour to Annual Conference 
with direct route back to Elizabethtown, For in- 
formation write J. Kenneth Kreider, 1300 
Sheaffer Rd., Elizabethtown, PA 17022, 

TRAVEL— China Tour, 24 days, leave May 10, 
1985, $3,295 from West Coast $350 deposit. 
Final payment March 15, Brethren director ex- 
perienced in Orient, Ruth Lininger, PC, Box 
735, Cannon Beach, OR 97110, Tel, (503) 
436-1340 

TRAVEL— Juniata College Tours. May 2-16: 
Spain/Portugal, $1,150 including air. Post Con- 
ference Tour: Alaska with Inside Passage 
Cruise from Phoenix or your city. July 14-28: 
Russia and Crimea. $1 ,899 includes everything 
from New York, Late July/Aug : Canada by 
train, Vancouver to Toronto (Banff. Lake 
Louise), Sept, 19-Oct, 6: Egypt and Africa 
Safari (Kenya), Weimer-Oller Travel, 405 
Penn St , Huntingdon, PA 16652. Tel (814) 
643-1468. 

WANTED — Camp manager for Camp Emman- 
uel m Astoria, III, A modern three-bedroom 
home is provided along with a small salary. 
Ideal opportunity for active retired person or 
couple. For further information and application 
contact Jerry Sales, R 4, Metamora, IL 61548 
Tel, (309) 383-4441. 



Study guide 

Did you know that every 
month Messenger publishes a 
study guide to the magazine? It 
contains helpful questions to 
guide thinking and discussion, 
and suggestions on the guide's 
use. 

• Use it in Sunday school. 

• Use it in discussion 
groups. 

• Use it for your personal 
study of issues facing the 
church. 

• Use it as a bulletin board 
item to recruit new 
subscribers to fylESSENGER. 

Order your free monthly single 
copy of Messenger Study Guide by 
sending your name, address, and 
name of congregation to Messen- 
ger Study Guide, 1451 Dundee 
Ave., Elgin. IL 60120. Your guide 
will be mailed to you each month 
ahead of Messenger's arrival. 



"^mmm^ p(mMi 



Do you have information for Turning Points? For anniversaries, 
please give the first name of husband and wife, town and state of 
residence, and number of years married (50 years or more only). 
For deaths, give the name; town and state of residence at time of 
death; age; and month, day, and year of death. 

Send information to MESSENGER, Turning Points, 1451 
Dundee Ave., Elgin, IL 60120. 



Licensing/ 
Ordination 

Bailey, Ronald, licensed Sept. 

26, 1984, Conemaugh, W. Pa. 
Bloom, Robert, licensed Dec. 

2, 1984, Connellsville, W. Pa. 
DeLong, P. Frank, licensed 

Nov. 25, 1984, Eversole, S. 

Ohio 
Easlis, David A., ordained Dec. 

2, 1984, Frederick, IVlid-Atl. 
Frantz, Nadine Pence, ordained 

Nov. 18. 1984, La Verne, 

Pac. S.W. 
Geisewile, Kenneth E., or- 
dained July 8. 1984, Sugar 

Valley, S. Pa. 
Gohn, Greg, ordained Dec. 2, 

1984, County Line, W. Pa. 
Jimenez, Jose I., licensed Oct. 

28, 1984, Los Angeles, Bella 

Vista, Pac. S.W. 
John, Michael A., licensed 

Sept. 30, 1984, Antietam, 



Prices, S. Pa. 
Kimmel, Lois, licensed Nov. 11, 

1984, W. Marva 
Norman, Shirley, licensed Nov. 

25, 1984, Union Chapel, W. 

Pa. 
Rolruck, Gregory, ordained 

Nov. 18, 1984, W. Marva 
Schrock, J. Roger, ordained 

Jan. 20, 1985, Highland Ave- 
nue, 111. /Wis. 
Singe, Tom, licensed Nov. 20, 

1984, Center, W. Pa. 
Si. Fleur, Ludovic, licensed 

Nov. 18, 1984, First, Haitian 

Evangelical, Fla./P.R. 
SIrile, Stephen C, licensed 

Sept. 30, 1984, Antietam, 

Prices, S. Pa. 
Yelinek, Prudence B., ordained 

Oct. 28, 1984, Waynesboro, 

S. Pa. 
Yohe, Robert G., ordained 

Apr. 14. 1984, Pleasant Hill, 

S. Pa. 



Pastoral Placement 

Bloom, Robert, to Purchase 
Line, W. Pa., interim part- 
time 

Bomberger, Harold, to Little 
Swatara, Atl. N.E., interim 
part-time 

Frantz, Nadine Pence, to York 
Center. 111. /Wis., interim 
part-time 

Hanna, Raymond, from another 
denomination, to Philadel- 
phia, Bethany, Atl. N.E., 
part-time 

Heisey, Paul E., from Blue 
River, N. Ind., to Old Fur- 
nace, W. Marva 

Hoopert, Grantas E.. from 
another denomination, to 
Buffalo, S. Pa., interim part- 
time 

Kennel, LeRoy, to Dixon, 
111. /Wis., interim part-time 

Long, John D., from York, 
First, S. Pa., to Palmyra, Atl. 
N.E., interim 

Morris, Robert E., from Rock- 
hill, Mid. Pa., to Bakersfield, 
Pac. S.W. 

Myers, John W., from Newport 
News, Ivy Farms, Virlina, to 
Roanoke, Hollins Road, Vir- 
lina, interim 

Ritchey, Lucretia, to Florin, 
Atl. N.E., part-time 

Schwarze, Rob, from Maple 



Grove, W. Plains, to Panora, 
N. Plains 
Whilacre, Alan L., to Swatara 
Hill, Atl. N.E., interim part- 
time 

Anniversaries 

Baile, Roger and Mary, Han- 
over, Pa., 53 

Baker, Franklin and Pauline, 
Arcanum, Ohio, 50 

GranI, Vester and Ruth. Bent 
Mountain, Va., 50 

Hall, Russell and Mary, Green- 
ville, Ohio, 60 

Kreider, Bard and Esther, 
Lititz, Pa., 61 

Wiest, Samuel and Carrie, 
Ephrata, Pa., 65 

Zook, Lester and Elsie, Free- 
port, 111., 50 

Deaths 

Baker, Arleen, 75, Chambers- 
burg, Pa., Dec. 12. 1984 

Bealim, Esther. 88. La Verne, 
Calif., Sept. 29, 1984 

Boaz, Gladden, 66, San Diego, 
Calif., Nov. 13, 1984 

BranI, Maurice, Berlin, Pa., 
Oct. 3, 1984 

Burkholder, Emma, 99, Neffs- 
ville. Pa.. Nov. 21. 1984 

Claypool, William S., 83, Kit- 
tanning, Pa., Sept. 16, 1984 

Claypoole, Vernon, 69, Kittan- 
ning. Pa., Aug. 29, 1984 



Dilling, Carole W., 44, New 
York, N.Y., Nov. 6, 1984 

Dinterman, Walter S., 62, 
Waynesboro, Pa., Nov. 11, 
1984 

Ellcr, Effie Mae. 85, Bridge- 
water, Va., Nov. 30, 1984 

Hoover, Paul S.. 68. Windsor. 
Pa.. Nov. 13, 1984 

Johnson, Roy A., 80, Phoenix, 
Ariz., Nov. 7, 1984 

Jordan, Lova B., 93, Flora. 
Ind., Nov. 30, 1984 

McKclvey, Eliza, 80, Kittan- 
ning. Pa., Aug. 5, 1984 

Menser, Marian. Berlin, Pa., 
July 10, 1984 

Miller, Ethel G., 90, Phoenix, 
Ariz., Oct. 28, 1984 

Mouw, Harry E., 91, Preston, 
Minn., Oct. 22, 1984 

Reppen, Elsie, 82, Stanley, 
Wis., Nov. 6, 1984 

Schechler, Olive, 95, La Verne, 
CaliL, Nov. 21, 1984 

Slansbury, Alma, 90, Waynes- 
boro, Pa., Nov. 21, 1984 

Stouffer, Arby, 90, New Ox- 
ford, Pa., Nov, 27, 1984 

Summers, Charles J., 69, Fulks 
Run, Va., Nov. 25, 1984 

Thacher, Ed W., 97, Harmony, 
Minn., June 23, 1984 

Wampler, Guy E. Sr., 82, Bridge- 
water, Va., Jan. 22, 1985 

Wylde, Henry A., Laguna 
Hills, Calif., Oct. 8, 1984 



March 1985 messenger 31 



Brethren under a bushel 



The Chicago evening news usually makes dull TV- 
watching for us out here in what its weather 
forecasters call the "super boonies." I have long 
since become jaded with the daily tales of fires, 
muggings, rapes, murders, gang wars, CTA 
breakdowns, bad weather, crooked aldermen, and 
city hall skirmishes. I roused, though, from my 
lethargy on a recent evening, when the anchor 
woman told of a crisis in Elkhart, Ind. 

Elkhart . . . Brethren country. I pricked up my 
ears and gave the screen my full attention. A 
railway tanker car loaded with hydrochloric acid 
had sprung a leak. A good portion of Elkhart had 
been evacuated. Scenes were shown of police cars 
on residential streets blaring out evacuation 
orders, frightened people scurrying toward cars, 
and school gyms filling with evacuees. 

A reporter interviewed a Red Cross worker. 
The worker told how local agencies had responded 
so well to the emergency. "The first help came 
from the Church of the Brethren," she said. 

Hearing that did me good, so much good, in 
fact, that I fired off a letter to Roma Jo Thomp- 
son, director of disaster child care, to tell her 
about it. Her innovative program is rapidly 
becoming a model for other relief agencies. It's 
getting us Brethren better known as well. 

This rare incident of Brethren recognition 
points up a big problem with our denomination. 
We are reluctant to take this little light of ours and 
let it shine. We hide under a bushel what should be 
a lamp unto the feet of those who have not heard 
the gospel from us. 

I say this, presuming that we Brethren indeed 
have something to offer the world. If we do, we 
can't afford to hang back, modestly waiting for 
the world to discover us. Yet we go on hiding our 
lamp. We hide our lamp when we grow ashamed 
to espouse missions and evangelism, when our 
horizons shrink to the USA borders. We hide it 
when we don't put the name "Church of the 
Brethren" on the programs we offer. We hide it 
when we eliminate programs that have name 
recognition, such as "Brethren Service." (No mat- 



ter that service work quietly continues.) We hide it 
when we get so carried away with ecumenical 
cooperation that we forget who we are and what 
the Brethren have to contribute as an entity with a 
distinctive character. 

We hide it when we don't display prominent 
signs directing people to our churches. We hide it 
when we don't feed our congregational doings to 
the local news media. We hide it when we are too 
ignorant to explain to an inquirer who the 
Brethren are. We hide it every time we miss an op- 
portunity to tell people about our denomination 
and what we offer them. 



On 



'n a recent Sunday my pastor spoke on the 
"Good Samaritan," after the children's choir had 
dramatized the familiar parable. That afternoon 
found me in an overflowing shopping mall park- 
ing lot. A snow storm was raging and high winds 
were aggravating its bad temper. I was getting into 
my little VW Bug to go home to warmth and com- 
fort when a man materialized from the swirling 
snow and asked me to help him jump his battery 
and get his car started. 

In a thick foreign accent he told me how a 
priest and a Levite had already refused to help 
him. I backed my Bug over by his dilapidated old 
stationwagon. The man was apologetic when he 
saw I had to scuffle around, move my bags of pur- 
chases, and take out the rear seat to get to my VW 
battery. But we managed to connect the jumper 
cables and soon the dead engine snorted, and sput- 
tered back to life. 

Feeling virtuous and godly, I waved aside the 
dollar bills the grateful man offered me. and dro\ e 
away. 

But smugness gave way to some despair as I 
thought, "You typical Brethren. You find it so 
easy to do someone a good turn. But you shrink 
from telling people what motivates you." Chas- 
tened, I drove home over Elgin's icy streets, 
holding the steering wheel with one hand, and 
balancing my bushel with the other. — K.T. 



32 MESSENGER March 1985 



Experience NEW GROWTH! 

Cultivate the habit of reading Brethren Press books 



VV^HY CUlTS 
SUCCEED 

Where the 
church fails 




Wholisf it 
TO H ■^^lii'iiitijiiiitY 



$yi!MisMriSllirtiia»niilr«iilC«ttun 



Edited by Don M. Aycock 



Ronild C. Arntti latwen i 



QWELL 



IN 



.Ail 



'Iin6 Aiti!^ 



THE 
IDEA 



PEflEE (I 



Rethinking the 
Unthinfebk 



DIS- 
ARM- 
AMENT! 

AIANGEYER 



WHY CULTS SUCCEED WHERE THE CHURCH FAILS Ronald M. Enroth and J. Gordon Melton 
Two of the nation's leading students of the "new religions" share their interesting and, at times, conflicting views. 
Why do young people join the hundreds of new religious groups that have sprung up in the United States? Do cult 
groups have any contributions to make to the lives of those young people who join them? Fascinating reading 
which gives Christians help in relating to this little understood and distressing issue. $6.95 

HERALDS TO A NEW AGE: Preaching for the Twenty-first Century Don M Aycock 
From widely diverse sources the author has compiled this collection of some of the best and most helpful articles on 
preaching for the coming years. Here you will find chapters by James Montgomery Boice, Charles C. Noble, W. A. 
Criswell and Harry Emerson Fosdick. The book discusses sermon structure and content, locating the listener's 
needs, using imagination in preaching and the need for great preaching. Don Aycock is a pastor in Louisiana and 
author of numerous articles and books. $11.95 

WHOLISTIC CHRISTIANITY David O Moberg 

Dr. Moberg offers constructive suggestions as to how Christians can heal the rifts that currently separate evangelical 
and "mainline" denominational groups. The divisions between Christian churches today tend to polarize Christian 
people and give those outside the church the picture of a badly shattered movement. The solutions emphasize the 
goal of developing a truly wholistic Christianity, one that aims to keep all of the rich dimensions of the Christian 
faith in a wholesomely balanced relationship of creative and constructive tension with each other. For the 
thoughtful reader. $11.95 

DWELL IN PEACE Ronald C. Arnett 

Here readers are reminded that non-violent peacemaking means working through conflict, not just avoiding it. The 
author suggests making a radical commitment to peacemaking because it is right, not because of some direct expec- 
tation of reward or self-fulfillment. He draws heavily from the writings and lives of Dr. Martin Luther King, Martin 
Buber and Mahatma Gandhi to establish a basis for Christian pacifism. 

THE IDEA OF DISARMAMENT! Dale W Brown 

This newly released Revised Edition features the Catholic Bishops' letter on disarmament, the statement by the 
Vancouver meeting of the World Council of Churches on nuclear arms and the up-dates necessary since the 
change in U.S. and Soviet leadership. Dr. Geyer lists the necessary components if disarmament is to have a 
chance. The book aims to arouse public concern and action. Still only $11.95 



These Spring selections ma^; be ordered now from 
\;our bookstore or Brethren Press, 1451 Dundee Aue., 
Elgin. IL 60120 (Toll Free 1-800-323-8039) 






ThatAU 
May Have 

life 



To enrich human life and make it whole: This is a dis- 
tinct calling of the Christian community. 

—To feed the hungry, the victims of famine and civil 
strife in Ethiopia and elsewhere in Africa, 

—to satisfy the thirsty, enabling villagers in Nigeria 
and Sudan and Niger to construct wells that provide 
fresh, pure water, 

—to receive the homeless, refugees from Central 
America and East Africa and Southeast Asia, 

—to care for the sick, developing entire new systems 
of primary health care in Nigeria and Sudan, 

—to clothe the naked, servicing an ecumenical net- 
work that collects and processes clothing and medical 
supplies for shipment to 150 countries, 

—to press beyond meeting needs to transforming 
the conditions that create the needs, addressing the 
issues of justice and long-term development, 

. . . these are Church of the Brethren ministries 
you sustain through One Great of Sharing and the 
Global Food Crisis and Emergency Disaster Fund. 

Give . . . "that all may have life, and have it 
abundantly." 



CHURCH OF THE BRETHREN 



one 
great hour 

of sharing 



messenger 



CHURCH OFTHE BRETHREN 



APRIL 1985 




€@^te[n]l^^ 



10 
14 
16 

19 
22 

24 



Crosses. Most of us who claim the name of Jesus Christ do not 
want to be bothered with crosses. Though we read, "Take up your cross 
and follow me," most of us spend a hfetime in the church outside the 
experience of the cross. By Patricia K. Helman. 

A Rendezvous with God's Love. God stretches out in 

redeeming love to non-functioning people, takes us into divine care, 
repairs us, and sets us out once more with focus to function as 
Christians. Bible study by David S. Young. 

Somewhere Else Instead, what if there were a place and a 
time where an eraser eradicated a decent ending and replaced it with a 
better one? Something really did happen that ought never to have 
happened in our world, says Frank Ramirez. And because it did, we are 
more than conquerers through him who loved us. 

Good Friday Revisited, a Good Friday protester causes James E. 
Tomlonson to reflect on the message of those whose faith defies silence. 

How to Sail with the Wind: Growing Up Brethren in 

Alaska, in some ways Alaska Brethren are more similar to the 
westward moving Brethren of the 1820s than to their present-day 
Pennsylvania cousins. Story by Karen Eckman Haynes. 

A Dunker Look at Justification by Faith, what happens 

when a Roman Catholic theologian, a Lutheran clergyman, and a 
Brethren pastor get together and talk about justification by faith? 
Donald E. Fancher shares what contributions Brethren can make. 



In Touch profiles Tony Emmons, Roanoke, Va.; Allen Weldy, Oak Brook, 111.; 
and Tom Herr, Lancaster, Pa. (2) . . . Outlook reports on sanctuary 
symposium. Christopher award. New congregations. Unity in US Protestantism. 
RSV update. Religious philanthropy. Staff change. Council on Church and 
Media. Vatican II review. Brethren Press mass-marketing (start on 4) . . . 
Update (8) . . . Poems, "Morning Mysteries," by Nancy Kettering Frye (9); 
"Change" and "Awesome Grace," by Emily Sargent Councilman (13) . . . Small 
Talk (20) . . . Column, "A Vision for Ministry," by Christine Michael (21) . . . 
Windows in the Word (25) . . . Opinions of Don Snyder, Ellis Guthrie, Dean 
Kempf, and Gale Younkins (start on 26) . . . Turning Points (31) . . . 
Editorial, "The Way the Lord Works" (32). 



00 
CO 



EDITOR 

Kermon Thomasson 

MANAGING EDITOR 

Wendy Chamberlain McFadden 

EDITORIAL ASSISTANT 

Kathleen Achor 

SUBSCRIPTION SERVICES 

Norma Nielo. Sandy Kleisl 

PROMOTION 

Kenneth L Gibble 

PUBLISHER 

Connie S. Andes 

VOL. 134, NO. 4 



APRIL 1985 



CREDITS: Cover, 10 left, center, lower right, II 
lower Art Institute of Chicago. 2 left David 
Radcliff. 2 right Kathleen Achor. 3 Tim Frye. 4, 5, 
6, 13, 19 Religious News Service. 9 Grant Heil- 
man. 10 top, 1 1 top Three Lions. 15 art by Kathy 
Kline. 16 National Gallery of Art. 21 Peter 
Michael. 22, 23 Karen Eckman Haynes. 



Messenger is the official publication of the 
Church of the Brethren. Entered as second-class 
matter Aug. 20, 1918, under Act of Congress 
of Oct. 17, 1917. Filing date, Nov. 1, 1984. 
Messenger is a member of the Associated 
Church Press and a subscriber to Religious News 
Service and Ecumenical Press Service. Biblical 
quotations, unless otherwise indicated, are from 
the Revised Standard Version. 

Subscription rates: $10 one year for individual 
subscriptions; $18.50 two years. $8 per year for 
Church Group Plan. $8 per year for gift sub- 
scriptions. School rate 50t per issue. If you move 
clip address and send with new address. 
Allow at least five weeks for address 
change. MESSENGER is owned and 
published monthly by the General 
Services Commission. Church of the 
Brethren General Board, 1451 Dundee 
Ave.. Elgin, HI. 60120. Second-class 
postage paid at Elgin, III., April 1985. Copyright 
1985, Church of the Brethren General Board. 



scnpiiuns. 

■ 



HERESY AND ERROR IN MESSENGER 

I appreciate your publishing my letter u 
January. At the end of that month's Letters sec 
tion, you asked us "writers who take offense U 
be forbearing." 

Here is where such writers are coming from 
We believe a Christian magazine should suppor 
and uphold Christianity and what is sacred tt 
Christians. Certainly the Word of God falls inti 
that category. 

It is also important for the leadership in thi 
church to protect the rest of the church from er 
ror. Messenger promotes error rather than pro 
tecting us from it. To us, you publishing Jobi 
Riley's opinion of the apostle Paul is no differen 
from publishing someone's opinion in favor o 
child molesting. For us, your attack on the Won 
of God is more evil than an article of that nature 

Even though we may not understand the \\ori 
of God completely, we believe it all. If we didn' 
believe it all, how could we decide which parts ti 
believe? God has given us his Word to go beyoni 
human understanding. 

Remember 1 Corinthians 1:25, "For the fool 
ishness of God is wiser than men, and the weak 
ness of God is stronger than men." Also, remem 
ber James 3:17, "But the wisdom from above i 
first pure, then peaceable, gentle, open t( 
reason, full of mercy and good fruits, withou 
uncertainty or insincerity." 

It is your responsibility to uphold the Won 
and not allow heresy to appear in Messenger. 
Bud Goings 
Lindsay, Calif. 

WHO'S FIT TO CALL SIN 'SIN'? 

Several letters in recent issues of Messengei 
advise Brethren to "call sin 'sin.'" But when w 
look at the lives of other persons and call thei 
sin "sin," aren't we really only trying to justif 
our own life? 

Jesus said, "Let him who is without sin amon: 
you be the first to throw a stone . ..." I don' 
know any Christian, including me, who can' 
look inward and find enough sin to justify a Hfe 
time of criticism. 

So, should Brethren withdraw from the strug 
gle against sin? No! Jesus calls us to roll up ou 
sleeves and work for the kingdom. That kingdon 
is one of love, understanding, compassion, ant 
tolerance. God calls us to reach out with a help 
ing hand, not with a pointing finger. That's wha 
I see the mainstream of our denomination doing 

Robert Fredericks 
Palmyra, Pa. 

SO WHY DID YOU CALL ME? 

Thanks for articles such as Nancy Poling's ".\i 
Anti-recruitment Strategy" and Mary Sue Rosen 
berger's "Who Will Go for Us?" (both in Feb 
ruary). Several years ago I heeded a call to min 
istry by attending college and seminary. 

I had times of doubt, but I was bolstered it 
college by professors and friends, and encour 
aged to push on. But when 1 got to seminary tha 
reassurance and encouragement weren't there. 
ran into obstacles and walls. When I tried t< 



share my pain and difficulties with members of 
Tiy congregation, which had licensed me, I was 
lOld there are different gifts and other ways. I 
;ven heard that my home congregation might no 
longer be the best place to be nurtured. 

But circumstances led me back to my home 
:ongregation to live. 1 brought back my educa- 
tion and new ideas. In spite of my striving to 
show my continued devotion and to share my 
developed gifts, 1 was gently shunted aside. I felt 
i.hat what I had to offer was not needed. 

In my hurt and anger I feel like telling the 
church "where to go." I no longer wish to be in- 
volved. But out of my love for the church, I keep 
plodding on. 

Now I feel led toward other outlets for my 
ialents and gifts, places where they are acknowl- 
edged and encouraged. So 1 have less time for the 
:hurch. 1 wonder if I really need the church any- 
more. And I have been subtly told that the 
church doesn't need me. 

Name Withheld 

CARING FOR THE BODY 

As a recent Bethany Seminary graduate, now 
contemplating pastoral placement, I found Tom 
Deal's "Designing for Pastoral Competence" 
(January) encouraging. 

Churches that expect their pastor to be highly 
competent in all areas of pastoral care place an 
overwhelming burden on the shoulders of one 
person. Deal compared the expectations 
churches have of their leadership with other oc- 
cupations, and correctly pointed out that 
specialization is required in order to be effective. 

1 agree that this has implications for the 
pastoral ministry. But, more importantly, the 
New Testament indicates that all members of the 
body are given gifts and that they are to be iden- 
tified and exercised for the building up of one 
another (Eph. 4:7-13). 

The call to ministry is not a call for one person 
to be a "super pastor" who excels in all areas of 
pastoral ministry. Instead, the pastor is an 
enabler, one who can identify and encourage the 
gifts for ministry that every member of the body 
has. 

The heritage of the Church of the Brethren is 
one that encourages all members of the church to 
share in the pastoral care of the body. I hope this 
vision of ministry and leadership will be em- 
braced by the church. I encourage Messenger to 
explore this theme further in upcoming issues. 
David Valeta 
Oak Brook, III. 

SIGN ME UP FOR RENEWAL 

I am a Quaker in the Iowa Yearly Meeting, 
Conservative. Last year I decided to try a one- 
year subscription to Messenger, after seeing 
your ad in Friends Journal. I am glad I did. The 
editorials alone are worth the price of the 
subscription. 

The editorials, "Bothered by the Bible" (June 
1984), and "How About a Game of 'Significant 
Pursuit'?" (January 1985) were great. Then when 
1 read the February editorial, "Taking on a Quix- 



otic Editor," I knew it was time to send in my 
check for a fwo-year renewal! 

I think we read the same Bible, and it's not the 
Reader's Digest Bible, either. 

Marjorie Parris 
Des Moines, Iowa 

CHEERS AND TEARS 

Reading the January Messenger, from cover 
to cover, gave me a spiritual lift that is still with 
me. The high point — "Women as Heroes" — 
reduced me to tears. As Gladdys Muir's probable 
lowest light, I went on a crying jag for a few 
minutes. In spite of my being a lousy student. 
Dr. Muir influenced me more than any other per- 
son, save my sainted mother. 

E. Lee Chrisman 
San Diego, Calif. 

GEMS TO SHARE WITH OTHERS 

Thanks for a fine publication. I am a 
Lutheran, coordinator of the Iowa Peace Net- 
work, and a mother. I find Messenger useful in 
all these areas of my life. Every copy contains at 
least one gem that I want to share with others. 

Keep up the good work. 

Peggy Huppert 
Des Moines, Iowa 

PROVIDENCE AIDS FUND DRIVE 

That was a beautiful report that writer/pho- 
tographer Judd Mellinger-Blouch did on our 
Disaster Relief Auction (December). It is in- 
teresting that the article appeared just as the 
General Board was announcing that its special 
hunger appeal was being increased from 
$200,000 to $700,000. We believe that would 
have to be deemed providential. 

Sue and Thom Keller 
Newmanstown, Pa. 

WATCH ON THE POTOMAC 

The letter-writer mentioned in the February 
editorial ("Taking on a Quixotic Editor") was 
right when he mentioned TV evangelist Jerry Fal- 
well and President Reagan together. Both are out 
trying to sell the same ideas. People who, a few 
years ago, were yelling, "Get the government off 
our backs," are now calling for the government 
to put into law their ideas for regimenting so- 
ciety. If they had their way, children would have 
to pray in school and poor women could not 
have abortions. 

We had better keep an eye on our government. 
Remember Martin Niemoeller's observation 
about his own performance in Nazi Germany: 
"They came first for the Communists, and I 
didn't speak up because 1 wasn't a Communist. 
Then they came for the Jews, and I didn't speak 
up because I wasn't a Jew. Then they came for 
the trade unionists, and I didn't speak up because 
I wasn't a trade unionist. Then they came for the 
Catholics, and I didn't speak up because I was a 
Protestant. Then they came for me, and by that 
time no one was left to speak up." 

Kathrvn Mohler 
Scottville, Mich. 



0X0 OS;' (Q 




JToIks who keep up with General Board 
doings know that the board sets goals and 
objectives to guide its program. The General 
Board staff is currently working to achieve 
objectives set for 1985-1989. 

Messenger, aside from its assumed ob- 
jective of publishing 12 issues of the maga- 
zine each year, has these three objectives to 
challenge it the rest of the decade: 

— To achieve regular growth in Messen- 
ger subscriptions by adding 24 churches to 
the Group Plan each 
year. 

— To expand Mes- 
senger's use in con- 
gregations and homes 
by offering a monthly 
Study Guide and other 
suggestions to readers. 

— To make Mes- 
senger more effec- 
tive by surveying its 
readership periodical- 
ly, beginning with a 
questionnaire in the July 1985 issue and a 
handout at the 1985 Annual Conference. 

Right now we have about 285 churches 
on the Group Plan. Last year we added 12. 
So we figure with a little extra push and 
some help from you, we can double that 
figure yearly. 

For the past year we have been providing 
a monthly study guide free for anyone who 
wants to use Messenger as a study 
resource. (To get your free copy, just write 
Messenger Study Guide, 1451 Dundee 
Ave., Elgin, IL 60120. You'll get one free 
copy each month, ahead of Messenger's 
arrival.) We see as our task not just to 
publish the magazine, but to see that it gets 
used by the readers, to . . . well . . . make 
them better Brethren. 

In July Messenger, you will find a tear- 
out readership survey to fill out and 
return. It is just one way that we plan 
periodically to find out what you think of 
Messenger. We hope from studying your 
responses continually to improve the quali- 
ty of Messenger and make it a more ef- 
fective tool for interpreting the work of 
the church. 

In a church whose membership is increas- 
ingly diverse, we don't expect ever to pro- 
duce a magazine that makes everyone hap- 
py. But we consider it our bounden duty to 
work toward that outcome. Subscriptions 
have been slowly climbing for some time 
now. We take that as a sign that we are on 
the right track. We ask our reader's support 
as we at Messenger do our bit for the 
"Goals for the '80s. "-The Editor 

April 1985 messenger 1 



int^Ini 




Tony Emmons: Songs that invite 



Perhaps like other Brethren musicians, 
Tony Emmons first became interested in 
music as a result of his experiences at 
church camp. 

Listening to others, and then eventually 
playing at "talent night" and around the 
campfire, Tony soon began not only to 
play the songs of contemporary folk 
singers on his guitar, but to write and sing 
his own compositions. From those begin- 
nings at Virlina District's Camp Bethel, 
Tony has gone on to write nearly 20 
songs, which range from energizing peace 
and justice numbers to sobering ballads. 

A thoroughly self-taught guitarist, Tony 
says his method of songwriting centers on 
"what I see." His own experiences during 
the Vietnam era and his current involve- 
ment in the peace movement are clearly 
behind many of the lyrics. 

But there is also a strand of his music 
that is not oriented toward social action 
as such, but which reflects his feelings 

2 MESSENGER April 1985 



about what it means for 
a person to encounter 
Christ. A song about 
Mary Magdalene's sur- 
prise meeting with the 
risen Christ on Easter 
morning captures as 
well as any the tingling 
joy and awe that must 
have characterized that 
moment. 

Tony writes and sings 
his songs in the hope of 
bringing others to a 
clearer understanding of 
Christian discipleship. 
Although he is hesitant 
to use the term "persua- 
sion," he nonetheless 
admits that singing in- 
tensifies what is being 
said and is thus a 
powerful medium for 
conveying ideas. 

But not everyone 
needs convincing. Many 
of the youth and young 
aduhs he has sung for 
in the area around his 
home in Roanoke, Va., 
resonate with the 
message his songs carry. 
Indeed, it is through his 
music that Tony is often able to receive 
strength and support from others who 
share his perspective. 

"Life is a continual search for people of 
like mind," Tony says. The lyrics of one 
of his songs reflect this quest. "I'm look- 
ing for a brother who sees killing as a sin, 
whose conscience will not let him take the 
lives of other men. I'm looking for a sister 
who is filled with tenderness, but will 
stand against the brutality of those who 
would oppress." 

Tony is a young man with a deep desire 
to follow Christ and the ability to share 
that desire through his music. His songs 
invite those who hear to join him on his 
journey toward a more peaceful world 
and a more Christ-centered way of 
living. -David Radcliff 

David Radcliff is pastor of the Midland (VaJ 
Church of the Brethren. 



Allen Weldy: A call fr( 

Just when he thought it was safe to feel 
settled, Allen Weldy got the call. 

Al had graduated from Manchester Col- 
lege and was in his second year of 
teaching social studies in Winchester, Va., 
when he got a letter from his home con- 
gregation back in Middlebury, Ind. The 
letter asked him to consider the ministry, 
based on the gifts they had seen in him 
while he was growing up. 

Al was caught off guard. He hadn't 
spent much time in that congregation 
since he'd graduated from high school. He 
was happy with his job, with his coaching 
position, with the area he'd chosen to 
make his home. Ministry was a field he'd 
never seriously considered. 

But after a few months, when school 
had let out for the summer, Al decided 
that he would at least give the committee 
a chance to talk with him during one of 
his visits home. 

That meeting turned out to be a turning 
point in his life. While affirming his role 
as a teacher, the committee pointed out 
the possibility of using some of his gifts in 
the church. "I left the meeting with the 





congregation 



change of mind that 1 was going to move 
in that direction," he says. 

Meanwhile, Al's membership had been 
transferred to Calvary Church of the 
Brethren in Winchester, and Middlebury 
could not call and license Al officially. So 
they urged Calvary to take up the process. 
Interviewed and licensed by Shenandoah 
District, Al then had to decide how he 
would respond to the call. Encouraged to 
minister as a professional, he chose to 
begin studies at Bethany Theological 
Seminary. 

"1 think things just came together for 
me at the right time," says Al, now a 
second-year student and part time pastor 
of the Rossville (Ind.) congregation. "My 
faith pilgrimage was coming to the point 
where 1 was open to being pushed by the 
church to consider the ministry." 

Al points out the infrequency of the 
church calling people intentionally into 
the ministry through a formal process. 
"Maybe the church needs to be more ag- 
gressive, expend more energy in develop- 
ing our leadership. One way to do this is 
to call people into it." 

Al feels blessed by the spiritual 
and financial support given him 
by his home congregations. He is 
saddened to hear that other 
students, having felt the call 
within themselves, often don't 
have that kind of direct support 
from a congregation. Students 
involved with the church need 
fc*^j the church to be involved with 
3Hy| them. 

8A1 emphasizes the importance 
of follow-up on a call. "If the 
church calls somebody, they then 
should allow God to speak and 
work through them in supporting 
that person. It is then that the 
person feels the love of God." 

The church's support has 
played a large part in Al's faith 
development and his view of the 
Church of the Brethren. "It's ex- 
citing for me to tell about," he 
says. "It's exciting to live it 
out."-K.A. 




Tom Herr: Lessons of sports and life 



By almost any standard, 28-year-old Tom 
Herr has achieved success. Professionally, 
he has experienced the unique euphoria of 
belonging to a World Championship 
baseball team, the St. Louis Cardinals. 
Economically, he has come early to a 
financial level few of us will ever reach. 

Tom is happily married to Kim Gar- 
man, his high school sweetheart. The cou- 
ple has a 3 '/2 -year-old son, Aaron. Their 
rustically decorated Lancaster County 
home reflects the couple's Pennsylvania 
German heritage. 

So, at a relatively young age, Tom has 
been faced with a crucial question: How 
will 1 handle success? 

"Keeping perspective is hard to do," 
Tom admits. "But my Christian faith 
helps me to stay on an even keel. I have a 
great peace that a lot are lacking who 
aren't Christians." 

A member of the Lancaster (Pa.) 
Church of the Brethren, Tom nurtures his 
faith "on the road" by participating in a 
weekly Wednesday Bible study "with five 
or six other guys," all professional 
baseball players, and all of whom he 
numbers among his closest friends. Tom 
also regularly attends Baseball Chapel, a 
20-minute Sunday fellowship with his 
teammates. 

As a professional baseball player, one 
of only slightly more than 600 males in 
the world, Tom is keenly aware that many 
may be looking to him for a role model. 

"Basically, I just try to be the same no 
matter where 1 am. My way of 'setting an 



example' is just being myself, not by try- 
ing to put up a front," Tom explains. 

Not surprisingly, this second baseman 
seems to enjoy "talking baseball," as well 
as playing the game. What is surprising 
though is Tom's description of 
baseball — his livelihood and his life — as "a 
game of failure." 

"Think of it this way," he says. "A pro- 
fessional team plays 162 games each 
season. Even the greatest team loses 
perhaps one-third of those games. And, 
even if you're a very successful hitter — say 
.300 — you're only successful approximate- 
ly 30 percent of the time." 

Consequently, despite his obvious suc- 
cesses, Tom has had to face a second 
crucial question: How will 1 handle 
failure? 

"If I go for 4, or for 5, or make an 
error— but I know I've done my best that 
day — it doesn't bother me. If I'm suffer- 
ing through a longer losing period, I find 
it's best not to dwell too much on either 
success or failure. 1 just try to keep an 
even level of concentration." 

If, as they say, the lessons of sports are 
the lessons of life, Tom Herr has been 
working hard at learning both. And, every 
morning so far, he has passed an impor- 
tant self-test: "I can look in the mirror 
and not be ashamed." — Nancy Ketter- 
ing Frye 

Nancy Kettering Frye, a freelance writer from 
Lebanon, Pa., was raised in the Annville (Pa. J Church 
of the Brethren. 



April 1985 messenger 3 




Two refugees, masked to protect family and friends left behind in war-lorn Guatemala, join 
with a North American friend for worship at the Inter-American Symposium on Sanctuary. 

Sanctuary workers, undaunted by crackdown, 
reconnoiter in Tucson at major symposium 



Rallying for their common cause, sup- 
porters of the sanctuary movement from 
across the nation flocked to Tucson, 
Ariz., in late January for the first Inter- 
American Symposium on Sanctuary. 

The symposium proved even more time- 
ly than its organizers had planned. Just a 
week before, the Immigration and 
Naturalization Service (INS) had arrested 
16 Arizona sanctuary workers and about 
60 refugees, all of whom had been 
targeted through a 10-month INS infiltra- 
tion of the sanctuary movement. The sym- 
posium coincided with the arraignment of 
these workers, as well as with the trial and 
acquittal of Jack Elder, director of a 
sanctuary in San Benito, Texas. 



Far from discouraged, sanctuary ac- 
tivists generally agree that the INS 
crackdown will strengthen, rather than 
harm, the movement. The mid-January 
sweep likely was the reason that atten- 
dance at Tucson swelled from an expected 
several hundred to what some reported as 
1,700. The mere presence of such a crowd 
is the greatest show of solidarity in the 
movement so far. 

For two days they listened as pro- 
sanctuary speakers and panelists addressed 
the issue. Among the speakers was 
Yvonne Dilling of the Church of the 
Brethren, and among the participants 
were several representatives of Brethren 
sanctuaries. 



Approached from historical, legal, 
theological, ethical, and personal perspec- 
tives, the basic message of those speaking 
remained the same: We must fight US in- 
tervention in Central America while pro- 
viding sanctuary to Salvadorans and 
Guatemalans, to whom the US govern- 
ment refuses refugee status. 

The message's impact was bolstered by 
the participation of some 50 refugees, 
several of whom addressed the sym- 
posium. Their words, too, were consis- 
tent: The problems of El Salvador and 
Guatemala are internal and need to be 
solved by the people of those countries, 
without outside intervention, they said. 
Refugees would not leave their land, 
culture, language, relatives, and friends 
unless it were a matter of life and 



Neff letter responds 
to sanctuary arrests 

The series of arrests of sanctuary 
workers prompted a number of 
responses from church bodies and 
leaders, including a letter from Robert 
W. Neff, general secretary of the 
Church of the Brethren, to members of 
Congress. 

Calling the action "disappointing," 
Neff said, "A government that ships 
weapons to El Salvador but cannot 
find food and shelter for refugees has 
its priorities confused. A government 
that can ignore mercenaries leaving our 
shores to attack churches and crops in 
Nicaragua but seeks diligently to find a 
few church people who protect 
refugees has lost its moral compass." 

Neff cited the Annual Conference 
statement of sanctuary and called upon 
Congress to enact the DeConcini- 
Moakley bill, which would halt depor- 
tations of Central Americans until it is 
safe for them to return home. 



death — they do not want to be here. 

They said they risk public speaking in 
the hopes that the people of the US will 
hear the truth and then work to pull their 
government out of Central America. Then 
those who have fled the war-torn region 
will feel able to return. 

The refugees expressed gratitude for the 
sanctuary movement — and relief that US 
citizens do not necessarily reflect the 
government policy represented in those 
countries. But the sanctuary movement is 



4 MESSENGER April 1985 




Speaking at the symposium, Elie Wiesel, 
noted authority on the Holocaust, drew 
comparisons between the US's refusal to 
grant safe haven to Central Americans 
and the inhumanity that greeted Jewish 
victims of Hitler's Germany. 

not enough, the Central Americans em- 
phasized. Policy must be changed to make 
sanctuary in this country unnecessary. El 
Salvador and Guatemala must become 
sanctuaries for their own people. 

The arraignment of the 16 sanctuary 
workers served as a rallying point for the 
conferencegoers. That evening, several of 
those indicted acknowledged this strong 
support, while urging that attention not 
be focused on the North Americans but 
on the movement, where both North and 
Central Americans are learning to take 
risks for one another. 

News of Jack Elder's acquittal brought 
the strongest sense of victory and unity to 
the group, which was warned not to view 
the case as a precedent. Elder's trial is the 
first in which the jury was allowed to hear 
the defendant give testimony of the 
religious convictions that motivated in- 
volvement in sanctuary. 

(In late February, Elder and sanctuary 
worker Stacey Merkt were found guilty of 
conspiracy to help illegal aliens from El 
Salvador find refuge in the US.) 

Prosecutors in the case of the 16 in- 
dictees have filed papers aimed at ex- 
cluding discussion of religious issues. Such 
a ruUng would eliminate the sanctuary 



workers' defense, since their actions are 
based on their religious beliefs. That trial 
is set for April 2. 

After the symposium, about 300 people 
stayed for a two-day consultation to work 
toward improving the organization of the 
movement. Dividing into geographic 
regions, they discussed goals for both the 
regional and national levels. 

During this process, the Central 
American refugees helped maintain proper 
perspective. Their presence and advice 
served as a continual reminder for North 
Americans not to become too paternalistic 
in structuring the movement. 

After much discussion, the apparent 
call to action became threefold: to provide 
sanctuary for Salvadorans and Guate- 
malans; to work for change in immi- 
gration laws; and to fight US intervention 
in Central America. Concrete political 
suggestions included lobbying, con- 
tributing to the National Sanctuary 
Defense Fund for the trials of the in- 
dicted, and support of the DeConcini- 
Moakley bill, which would halt deporta- 
tion until a safe return is feasible. 

Convinced that communication was the 
movement's primary concern for organiza- 
tion, the sanctuary workers decided to 
form a national communications network 
made up of regional representatives, both 
North and Central American. This net- 
work will facilitate communication be- 
tween sanctuaries, between sanctuaries 
and refugees, and between refugees 
themselves. For some of the refugees pres- 
ent, the symposium was their first contact 
with other refugees in public sanctuaries. 
The first meeting of these regional 
representatives is planned for this 
month. — Kathleen Achor 

In Search of Refuge 
receives Christopher 

In Search of Refuge, written by Yvonne 
Dilling with Ingrid Rogers, has been 
selected by the Christophers as one of the 
top four books of the year. The book is 
an account of Dilling's experiences among 
the refugees on the El Salvador-Honduras 
border. 

The authors were presented with Chris- 
topher Award medallions in ceremonies at 
the Time-Life building in New York in 
February. From more than 400 books 
nominated in the adult category by their 
publishers. In Search of Refuge is one of 
only four to win the award this year. 



Other books receiving the award are 
Pilgrims in Their Own Land: 500 Years of 
Religion in America, by Martin E. Marty; 
The Seven Mountains of Thomas Merton, 
by Michael Mott; and A Freedom Within: 
The Prison Notes of Stefan Cardinal 
Wyszynski, translated by Barbara 
Krzywicki-Herburt and Walter J. Ziemba. 

"Our purpose is to encourage each in- 
dividual to change the world for the better," 
says awards coordinator Peggy Flanagan. 
"Based on the Judeo-Christian concept of 
service to God and all humanity, the 
Christopher motto is: 'Better to light one 
candle than to curse the darkness.'" 

Dilling's book is published by Herald 
Press. She is a member of the Beacon 
Heights (Fort Wayne, Ind.) Church of the 
Brethren and serves now as national coor- 
dinator of Witness for Peace. Ingrid 
Rogers is a freelance writer and pastor of 
the Akron (Ind.) Church of the Brethren. 

Brethren beginning 
three congregations 

The Church of the Brethren has under- 
taken three new church projects: Medina, 
Cranberry Township, and East Valley. 

Medina, 30 miles south of Cleveland, is 
Northern Ohio District's first project since 
the Trinity Church of the Brethren in 
Massillon. Don Flory, formerly pastor of 
the Christiansburg (Va.) congregation, 
began work with Medina September 1. 

Cranberry Township is located 30 miles 
north of Pittsburgh. Western Penn- 
sylvania District has called Isaac Baldeo as 
pastor. Baldeo, orginally from Guyana, 
has served the church for six years in 
Missouri. He began work January 1. 

East Valley, in Mesa, east of Phoenix, 
is a Pacific Southwest District project. 
Phoenix First Church of the Brethren is 
the parent church. Called to the pastorate 
is J. Calvin Hill, an area Presbyterian 
minister with experience in church begin- 
nings. It is hoped that "snowbird" 
Brethren, who have met informally in this 
area during the winter months, will take 
advantage of the new meeting. The group 
began worshiping at the Desert View 
Chapel in Apache Junction January 6. 

Merle Crouse, staff for new church 
development, speaks highly of the leader- 
ship called to these projects. "We are ap- 
proaching leaders of a variety of 
backgrounds and experiences as we re- 
spond to the many opportunities which we 
have," he said. 



April 1985 messenger 5 



Is there a new unity 
in US Protestantism? 

Some Christian scholars predict that the 
gulf separating "ecumenical" and 
"evangelical" strains of Protestantism will 
be the most stubborn issue hindering 
Christian unity efforts for the remainder 
of this century. 

But there are signals that antagonists in 
what historian Martin E. Marty calls "the 
two-party system of American Protestant- 
ism" are beginning to talk about their dif- 
ferences and are trying to find common 
ground. For example: 

• Three member denominations of the 
National Council of Churches (NCC), in- 
cluding the Church of the Brethren, are 
quietly discussing the possibility of seeking 
membership in the National Association 
of Evangelicals (NAE) while maintaining 
NCC ties — though the NAE's present con- 
stitution bars NCC-affiliated bodies from 
its ranks. 

• At a recent meeting of the American 
Academy of Religion — one of the largest 
and most prestigious associations of 
religion scholars — a lively seminar 
featured presidents of three evangelical 
theological societies talking about the 
ecumenical ferment taking place in evan- 
gelical subcultures. 

• Christianity Today, the respected 
magazine of mainstream evangelicalism, 
although a severe critic of the NCC and 
the World Council of Churches (WCC), 
has recently expressed editorially a new 
openness to dialog between the magazine's 
constituents and the liberal supporters"of 
the NCC and WCC. 

• In early January, a "renewal 
congress" sponsored by evangelical groups 
in the Presbyterian Church (USA) drew 
5,000 participants and appeared to signal 
an evangelical "ratification" of the recent 
reunion of northern and southern 
branches of US Presbyterianism. 

In 1983, when the WCC's Sixth Assem- 
bly met in Vancouver, some evangelical 
observers were so impressed by the spirit 
of the gathering that they issued a state- 
ment vowing to be "more actively in- 
volved in all efforts seeking the unity and 
renewal of the church" (see October 1983, 
page 11). 

Christianity Today published an en- 
thusiastic report of the assembly by 
Richard Lovelace, and then followed up 
that article with a more cautious and 
critical editorial taking note of the "winds 




The new leaders of the NCC and the WCC, Arie Brouwer (left) and Emilio Castro (right), 
are both seen as likely bridge-builders between evangelical and ecumenical Protestants. 



of change" in the WCC. But scholars who 
study the nuances of evangelical docu- 
ments the way Vatican-watchers study the 
subtleties of papal pronouncements said 
the editorial signaled a conciliatory spirit 
toward ecumenists not previously seen in 
the journal's pages. 

On a more tangible level, the WCC 
picked Emilio Castro, a Uruguayan 
Methodist with strong credentials in 
evangelism, as its new chief executive. 
And the NCC also has a new executive 
head, Arie Brouwer of the Reformed 
Church in America, who frequently refers 
to his evangelical-pietist roots. Many 
observers expect Brouwer to take seriously 
the NCC's expressed intention to reach 
out to evangelicals — a task begun by 
former NCC president James Armstrong, 
who initiated quiet, off-the-record talks 
with key evangelical leaders. 

Some overtures to the evangelical world 
are the work of NCC member denomina- 
tions. Officers of the Reformed Church in 
America, the American Baptist Churches, 
and the Church of the Brethren have 
made informal inquiries about the 
possibility of joining the National 
Association of Evangelicals. 

The NAE's constitution specifies that a 
denomination may join the NAE only if it 
is not a member of "any other interchurch 
organization" — meaning, says executive 
secretary Billy Melvin, that an NAE 
church cannot belong to the liberal NCC 
or the far-right American Council of 



Christian Churches. 

Melvin insists that reasons for the rule 
are "pragmatic" rather than theological. 
"It is our view," he said, "that a 
denomination just needs to decide which 
one they want to cast their lot with and 
work with. They can't divide their focus 
of attention and effectively participate in 
both organizations." 

But Brother Jeffrey Gros, a staff 
member of the NCC, charges that the 
NAE is excluding denominations largely 
"because they will not break faith with 
other Christians." The issue "is not going 
to go away," he says. 

The NAE's immediate past president, 
Arthur Gay of Park Ridge, 111., said he 
would like to see the question discussed in 
NAE circles and has raised it himself with 
the e.xecutive committee. (Gay met infor- 
mally with the Church of the Brethren's 
Committee on Interchurch Relations in 
September 1983, and he is a featured 
speaker at the Phoenix Annual Con- 
ference in July.) 

But the current president, Robert Mcln- 
tyre, said that discussion has been "quite 
informal and unofficial" and "not with a 
definite agenda to reach a conclusion. I 
don't see us changing our stance in the 
immediate offing." 

In Melvin's view, leaders of the three 
NCC denominations are trying to cope 
with their constituencies' "growing disen- 
chantment with the NCC. It is more and 
more difficult for these three groups to 



6 MESSENGER April 1985 



get their grassroots churches and people 
to follow." 

But Robert W. Neff, general secretary 
of the Church of the Brethren, says he is 
interested in the NAE because "having 
links to both the NCC and the NAE 
could enrich ecumenical life." 

"The ecumenical calling is larger than 
any confessional stance," said Neff. 
"There's a new ferment going on that is 
larger than any political struggle." 

Some of that ferment is being talked 
about in scholarly circles. In Chicago, at a 
recent American Academy of Religion 
meeting, Cecil M. Robeck of Fuller 
Seminary, a leader in the Society for 
Pentecostal Studies, told a seminar group 
that Pentecostals are beginning to recover 
the emphasis on spiritual unity that 
marked the Pentecostal revival of the 
early 20th century. 

Robeck believes the times call for a 
"generation of bridge-builders" among 
Pentecostals and other evangelicals, and 
that Christians in the World Council of 
Churches can't be written off "as though 
they were contributing to the work of 
Satan." To chide the WCC for its lack of 
concern for evangelism while refusing to 
be part of it "is a less than adequate posi- 
tion" for evangelicals," he said. — Jean 
Caffey Lyles 

Jean Caffey Lyles is associate editor of Religious 
News Service. 

RSV to be updated; 
target date is 1990 

The Revised Standard Version of the 
Bible is being updated, with publication 
slated for 1990. 

The RSV Bible is copyrighted by the 
National Council of Churches' Division of 
Education and Ministry, and more than 
34.5 million copies have been sold in the 
United States. While the King James Ver- 
sion of 1611 "probably still remains the 
most widely disseminated version of the 
English Bible, the Revised Standard Ver- 
sion remains the most widely used modern 
speech translation of the Holy Scriptures," 
even with today's proliferation of Bible 
versions, says Bruce Metzger of Princeton 
Theological Seminary, who chairs the 
RSV committee. 

The RSV text is widely used in church 
study and worship materials and has 
served as the basis for projects as diverse 
as the Reader's Digest Condensed Bible 
and "An Inclusive Language Lectionary." 



Among features of the 1990 version will 
be use of "you" instead of "thee" and 
"thou" to address God, and correction of 
"overmasculinization" of personal pro- 
nouns for people. "Overmasculinization," 
according to Metzger, is the use of the 
word "man" or "men" where it is lacking 
in the original text or where the original 
text permits a more generic rendering, 
such as "one" or "people." 

Language about God and Jesus will not 
be changed, however, and in this respect 
principles of translation for the RSV Bible 
differ from those for "An Inclusive 
Language Lectionary." The lectionary 
(which is not a Bible, but rather a series 
of Scripture readings meant to be read 
aloud at corporate worship) provoked 
much criticism when the first year's 
readings were published. 

The current RSV Bible's Old Testament 
was completed in 1952, and its New 
Testament was last updated in 1971. 

Religious philanthropy 
tops all other giving 

Religious groups give away more money 
than any other group, including corpora- 
tions and foundations, according to a re- 
cent study. 

Giving by religious groups is also "in- 
novative" and increasingly targeted toward 
"social change," according to the first ma- 
jor study of religious philanthropy in over 
a decade. 

The study was conducted by the Wash- 
ington-based Council on Foundations, an 
umbrella group for 950 corporations, 
foundations, and other grant-makers. The 
council estimated that religious philan- 
thropy totals $15 or $16 annually, com- 
pared to the estimated $6.5 billion given 
annually by foundations and corpora- 
tions. That amount does not include the 
value of donated services by volunteers. 

Religious philanthropy is addressing 
"every conceivable need in society, from 
soup kitchens in urban areas to making 
films about social justice, from building 
wells in the Sudan to emergency food aid 
in Ethiopia," said James Joseph, president 
of the council. 

The report begins by saying that reli- 
gious groups are commonly viewed as 
recipients of aid, rather than as major 
donors, such as the Rockefeller, Carnegie, 
Ford, and Exxon foundations. It notes, 
for instance, that "Giving, USA," the an- 
nual report on American philanthropy. 



classes religious groups only as 
"recipients" and nowhere as "donors." 

"Not only are they donors by giving 
time and funds in the traditional charity 
works of soup kitchens, care of orphans, 
and parish counseling," said the report, 
"but, also, nearly half of them are donors 
acting like foundations, giving grants or 
loans, or making alternative investments — 
and doing much of it in ways that are 
blazing new trails for philanthropic enter- 
prise." 

According to the study, "the biblical 
mandates to feed the hungry and take in 
the stranger" are still the top priority of 
religious philanthropy. More than half the 
groups surveyed were involved in 
distributing food, while nearly half were 
aiding refugees. At the same time, the 
study found that nearly as many religious 
groups "are working for justice, human 
rights, and advocacy issues." For those 
organizations engaged in social advocacy, 
the top three priorities were "peace, 
justice, and women's issues." The study 
found a trend toward social action pro- 
grams even among traditionally conser- 
vative groups, such as the Southern Bap- 
tist Convention. 

The report, entitled "The Philanthropy 
of Organized Religion," was based on a 
survey of 485 religious denominations and 
national religious organizations, which 
were among 2,700 groups asked to re- 
spond. The foundation council called it 
the most "comprehensive" study of 
religious philanthropy ever done. 

Carol White resigns 
from Elgin position 

Carol Sherbondy White resigned from the 
General Board's Office of Human 
Resources effective March l.-She had 
worked one year as staff for personnel 
relations and development, and was 

responsible for the 
recruitment and hir- 
ing of wage and 
hourly personnel, 
and the development 
of personnel policies 
and procedures. 

From September 
1972 to March 1984, 
she served the General Board as ad- 
ministrative assistant in the Parish 
Ministries Commission. 

White plans a move to San Antonio, 
Texas, and a return to graduate school. 




April 1985 messenger 7 



IMMG takes new name 
and redefines purpose 

Brethren and Mennonite communicators 
have moved in a new direction, with the 
formation of the Council on Church and 
Media (CCM). 

Meeting recently in Elgin, III., repre- 
sentatives of the former Inter-Mennonite 
Media Group, of which the Church of the 
Brethren has been a partner, formed 
CCM as a broader-based forum for 
facilitating communications activities. 

CCM's four main functions will be to 
serve as a media think-tank, a clearing- 
house of ideas and plans, a forum for in- 
itiating projects, and a liaison with other 
organizations. 

Its scope will include formulating a 
philosophy and theology of communica- 
tions, media education, media advocacy 
with government and industry, data 
gathering and evaluation of telecom- 
munications, creation of media materials, 
and keeping media concerns on the 
church's agenda. 

Interim officers for the council are Ken 
Weaver of the Mennonite Church, chair- 
man; Howard Royer of the Church of the 
Brethren, vice chairman; and Barth Hague 
of the General Conference Mennonite 



Church, secretary. CCM is open to 
representation from Mennonite and 
Brethren churches and agencies related to 
these bodies. 

Pope announces synod 
to review Vatican II 

Pope John Paul II, in a surprise an- 
nouncement, has announced a "general 
extraordinary assembly of the Synod of 
Bishops" to review Vatican II. The news 
has been met with everything from cheers 
to cautious optimism to fear that post- 
conciliar reforms will be denounced. 

The Second Vatican Council, which 
began in October 1962 and ended in 
December 1965, projected the Roman 
Catholic Church into the modern age. It 
modernized the liturgy, introduced 
reforms affecting clergy and religious, 
broadened the role of the laity, launched 
new dialog with other Christian churches, 
and called for greater contact with the 
secular world. 

Since 1965, there have been six regular 
synods and one previous general extraor- 
dinary synod. Extraordinary synods last a 
shorter period of time and have fewer 
participants. 

The pope maintains that the synod will 



be a "confirmation of the Second Vatican 
Council," but some observers fear that the 
unexpected meeting will be used to crack 
down on dissent within the church. 

The synod, which coincides with the 
20th anniversary of Vatican II, will take 
place in November and December. 

Press goes mass-market 
with brown bag lunches 

Brethren Press recently sold mass-market 
reprinting rights to Bantam Books. This 
was the first sale to a large publisher in 
recent years. 

The first printing of 50,000 copies of 
Nutritious Brown Bag Lunches is sched- 
uled for August or September. Its author, 
Margaret Happel, is currently food and 
nutrition editor for Redbook magazine. 

Bantam is the same publisher that 
bought the rights to Herald Press's More 
With Less Cookbook. 

At an American Booksellers Association 
convention, a senior editor at Bantam was 
introduced to the book by Clyde Weaver, 
director of marketing for Brethren Press. 
She was particularly impressed by the 
"brown bag" promotion — a small brown 
bag complete with a recipe from the 
cookbook. 



up(i(QM 



Names in the news. Wilmer and Rachel Funderburg 
of New Carlisle, Ohio, attended the 1985 Heifer Project 
International Progrann Conference in Little Rock, Ark. 
The annual meeting enables volunteers to hear first- 
hand reports from livestock and technical assistance 
programs, and to select projects for pledged financial 
support to be raised by regional and denominational 
volunteer groups. Wilmer has been working with Heifer 
Project since its beginning in 1943. . . . Ben F. Wade , 
provost at Bridgewater College in Virginia, has ac- 
cepted an appointment as vice president and dean of 
Florida Southern College, beginning July 1. A 1957 
Bridgewater graduate, he has been provost since 
1982. . . . Terry Hatfield , pastor of the Peoria (III.) 
Church of the Brethren, has been named "Outstanding 
Young Religious Leader" by the Jaycees. 

Peace trip. The Peace Studies Institute of Man- 
chester College and the Fellowship of Reconciliation 
once again are sponsoring a Journey of Reconciliation 
to the Soviet Union and Eastern Europe. The trip, 
which costs $2,400, is July 5-29. The itinerary includes 
Czechoslovakia, Hungary, and the Soviet republics of 



Russia, Armenia, Georgia, and the Ukraine. Sponsors 
of the trip note that 1985 marks the 40th anniversary 
of the end of World War II, the founding of the United 
Nations, and the start of the atomic age. The journey 
will be an opportunity to "reflect as people of faith on 
what it means to be peacemakers in today's world." 
For more information, contact Ken Brown, Manchester 
College, North Manchester, IN 46962. 

The Sattler story. The origins of Anabaptism are 
the subject of a film being produced by a Mennonite 
group, Sisters & Brothers, in cooperation with Gateway 
Films, a Christian film distributor. Based on Myron 
Augsburger's Pilgrim Aflame, the story of early leader 
Michael Sattler, the film is scheduled for release 
January 1986. 

IVIilestones. Members of the Green Tree (Oaks, Pa.) 
church had two reasons to celebrate last November: 
the 150th anniversary of the congregation and burning 
of the mortgage on the new building five years ahead 
of time. Annual Conference moderator James F. Myer 
preached at the worship service, which was followed 
by a dinner and an anniversary celebration service. 



8 MESSENGER April 1985 




Morning 
mysteries 

by Nancy Kettering Frye 

"Because it is given unto you to know the 
mysteries of the kingdom of heaven ..." 
(Matt. 13:13 KJV). 

"As thy days, so shall thy strength 
be" (Deut. 33:25b KJV). 

Thank you, God, for morning mysteries, 

rising unbidden from the ground of my being, 
enfolding me in clouds of sudden comfort, 
as early morning mists rise softly 
from the cool, dark earth. 
Familiar sights are hidden for awhile. 
Familiar sounds are silenced. 
Somewhere 

within this secret stillness, 
a small supply of strength 
is being born. 
It is enough, I know, 

until the morning comes again. D 

Nancy Kellermg Frye, a freelance writer from Lebanon, Pa., was raised 
in the Annville (Pa.) Church of ihe Brethren. This poem is from a 
collection tilled Grace Notes. 



April 1985 messenger 9 



The spirit of the risen 

Christ fuels us with energy 

to do his work in a world 

that seems hopeless and 

hungry, violent and war-torn. 

The radiance of Easter 

lights up the shadows, 

gives us hope, 

and encourages us 

to take up the cross 

and follow our Lord. 




10 MESSENGER April 1985 




CROSSES 




Today the cross is lifted up. 
And the world is freed from deceit. 
Today Christ's resurrection is renewed. 
And the ends of the earth rejoice. 

It is glory time. Tiie midnight angels of 
the cradle have given way to the radiance 
of the resurrection day, an interstice on 
the map of meaning in the life of anyone 
who claims the name of Jesus Christ. The 
Jesus who knelt and washed Peter's feet 
translates God for us, and God's glory 
becomes the glory of the risen Christ. 

On this glory day when the hallelujahs 
resound and preachers are preaching to 
full houses everywhere, the wonder of 
who we worship — and why — assails me, 
and amid the hosannas ! am thrown back 
into reflection. A late summer incident 
comes to mind, and the events of that day 
are brought into focus in the penetrating 
light of Easter Day. 

Our family had been traveling south, 
having left behind us the awesome sand 
dunes that border Lake Michigan, and the 
lake itself whose beauty and mystery had 
been our consistent restorative for many 
years. In a caravan of three cars we were 
in that state of limbo between play and 
work, between rest and stress; and, as we 
crossed the line between Michigan and In- 
diana, work and stress were moving into 
our consciousness. It was hot, the grand- 



children were growing surly and hungry, 
and we were all eager — now that home 
was within 50 miles — to arrive at our 
destination. 

Suddenly we were trapped unwittingly 
for over two hours by an amazing show 
of Americana. We were caught in one of 
those long parades that punctuate a vari- 
ety of midwest festivals, and this parade 
was at least four times as long as the town 
itself. 

It had everything — bands and clowns, 
campers and vans galore, for we were in 
the heart of the recreational vehicle in- 
dustry. The Shriners were there on their 
putt-putts going round and round in prac- 
ticed circles. Local businesses contributed 
floats, and an immense amount of candy 
flew through the air into the expectant 
hands of children of every age. The politi- 
cians rode either in fancy sport cars or in 
spit-and-polished antique motor cars. 
From my vantage point in the chain of 
cars, I could see only the top half of the 
cavalcade, except for occasional glimpses 
at street level that depended on the shift- 
ing crowd. 

One thing that caught my attention was 
a number of floats, or walking groups, 
that represented a variety of churches, for 
the most part out of the mainline range of 
American Protestantism. Tiny Christians 
who carried banners advertising a variety 



by Patricia K. Helman 

of daily Vacation Bible Schools were win- 
some and weary. The presence of religion, 
the church, the Bible — it was all there. 

I was struck particularly by an open 
float on which a number of men made up 
a gospel choir. They sang lustily and well; 
and then the chorus would soften and a 
gentleman with a full baritone took the 
center of the float, and his voice rang 
through the atmosphere with authority as 
well as a true pitch. 

Directly in back of the choir's float 
there came a man, bearded and dressed to 
resemble Jesus, carrying a huge black 
cross in the manner in which Christian 
iconography depicts Jesus on the Via 
Dolorosa. 1 could see him only from the 
waist up, but he did inspire me to reflect 
on carrying a cross. 

My thoughts rambled on like this: "It's 
a very hot day. The parade route is 
several miles long. While he cannot ex- 
perience the agony of Jesus on the way to 
his crucifixion, still he cannot be comfort- 
able. It is more of a testimony than most 
of us would be willing to pronounce in 
such a manner." 

I had stayed in the car, but my son-in- 
law had gone immediately to the front of 
the line, sons in tow, to get the complete 
picture. When the echoes of the gospel 
choir grew fainter and fainter and the big 
black cross was a slow-moving shadow, 

Aprill985 messenger 11 



There are three types of people who make up 
the unwieldy network of Christians in the world— 
the observers, the participants, and the internalizers. 



my son-in-law ran to the car and said, 
"Did you see the man and the cross?" 

"Oh, yes," I replied. 

"What did you think of it?" he asked. 

"Well, I thought it took courage and 
stamina and a certain mindset to play that 
demanding part." 

He pressed on, "Did you see the whole 
cross?" 

"No, I have seen the top of the whole 
parade, and that is quite sufficient." 

"1 hate to tell you this," he responded, 
"but the cross was on rollers. I think they 
were ball-bearing. In other words, the 
cross was skating?" He was laughing with 
gusto, and I could not help but see some 
humor in it. 

He walked away to see the rest of the 
mobile entertainment, still chuckling to 
himself and savoring a small victory. 
However, I must confess the feeling of 
slight betrayal was at work, for I had 
spent some sympathy on the Jesus figure. 

But mostly I felt a deep sadness for all 
of us — no, almost a shame. In all honesty 
I cannot judge the man in the Jesus 
clothes, for he was making an attempt to 
say something. 

Most of us who claim that shining 
name above all names, the Christ, do not 
want to be bothered at all with crosses. 
We rather blithely read, "Take up your 
cross and follow me," but most of us will 
spend a lifetime in the church, outside the 
experience of the cross. 

The image of the "skating cross" stayed 
with me, and two weeks later, much to 
my chagrin, it showed up on my own 
village street in the Fun Fest parade. The 
same gospel choir rolled along, the same 
soloist was a crowd pleaser, and the same 
man shouldered his "cross on wheels." 

Instead of tossing candy, they were 
passing out tracts that reminded us that 
"the world is a devilish place simply 
because we serve the devil" and quoting 
from scripture, "And to you who are 
troubled, rest with us, when the Lord 



Jesus shall be revealed from heaven with 
his mighty angels, in flaming fire taking 
vengeance on them that know not God, 
and that obey not the gospel of our Lord 
Jesus Christ: Who shall be punished with 
everlasting destruction from the presence 
of the Lord, and from the glory of his 
power" (2 Thess. 1:7-9 KJV). There were 
some good ideas in the tracts, but there 
was no doubt from where they were com- 
ing (and hopefully not going). 

Even though the dunes and the lake 
had been left behind, reflection had not; 
and I pondered a lot over what I had seen 
and what meaning it has in the oppressive 
secularity of American culture. 



X. came to the conclusion that there are 
three types of people who make up the 
unwieldy network of Christians in the 
world. There are the observers; they will 
be in church, even faithful, but the ex- 
perience of the reality of a living God 
revealed by Jesus and present now in the 
Holy Spirit, that deep flaming experience 
eludes them. 

Beyond the experience of the observer 
Christian is the participant. This in- 
dividual both observes and participates in 
the life of the church — sits on committees, 
sings in the choirs, is definitely involved. 

Both of these kinds of churchgoers are 
present in part from habit. Echoes of con- 
versations resonated in my mind. 

"I was carried to church when I was 
five days old, and I've never missed a 
Sunday; but I would never claim a 
religious experience." 

"My family went to church, and I want 
my kids to have the experience." 

"I go so as not to disappoint my 
mother." 

"I only go because my wife enjoys it." 

"My husband is in charge of the 
deacons and I have to be here, too." 

These kinds of reasons for church 
membership are satisfactory, but not satis- 



fying. What they say is that I go because 
of "outside" pressure, not because deep 
within myself is the need for the response 
to the sacred element of our existence. 

Those who are moved toward the 
church, or who experience the church, out ' 
of that deep sense of the spirit's invita- 
tion, are the internalizers — Christians who 
have internalized the faith, who have in- 
corporated the witness of Christian life in- 
to the essence of their beings. 

A story is told concerning a tourist who 
went to see the Passion Play at Oberam- 
mergau. Following the performance he 
went to have a closer look at the set and 
props, and he saw the huge cross carried 
by the man who portrayed Jesus. Handing 
the camera to his wife, he said, "Here, 
take my picture while I hold the cross." 
To his surprise, the cross was heavy, and 
he could not lift it. 

At that moment, the actor who had 
portrayed Jesus for many years appeared. 
The tourist, struggling with the cross, said 
to the actor apologetically, "I thought this 
would be of light-weight material, and I 
am having a little trouble lifting it." 

"Oh no!" replied the actor. "If I didn't 
carry a heavy cross, it would be impossi- 
ble to play the part of my Lord." 

Easter is a provocative time, a time for 
the psychologically penetrating ques- 
tion—not "Who am I?" but, in Dietrich 
Bonhoeffer's phrase, "Whose am I?" If we 
have internalized the faith, we can say 
with Paul, and with the transformed 
devout souls of all the ages, "It is not I, 
but Christ who lives in me!" 

The spirit of the risen Christ fuels us 
with energy to do his work in a world that 
seems hopeless and hungry, violent and 
war-torn. The radiance of Easter lights up 
the shadows, gives us hope, and en- 
courages us to take up the cross and 
follow our Lord. D 

.'I writer, and ordained minister from Sorth Man- 
chester. Ind., Patricia A'. Helman is denominational 
consultant for spiritual life, working with the Parish 
Ministries Commission. 



12 MESSENGER April 1985 



Change 

Each new year promises 
tender buds of April, 
lavish summer's fullness 
and flaming leaves of fall, 
holding on and then 
letting go — new gift 
nourishing the earth 
for constant change. 

by Emily Sargent Councilman 




Awesome 
grace 

After death in life again, 
I struggled on with yearning will, 
holding faith in hope not seen — 
blinded often by storms of sand, 
body staggered by wilderness thirst . . . 

until, passed emptiness of mind 
and human senses, ego-striving 
ceased. At last relinquishment of 
death in life to Life itself 
began to roll away the stone. 

In fullness of third day revealed, though 
unbidden, unheralded, undeserved, 
the Christ came forth in me, for touching 
with accepting Love, each other 
sojourner on this earth-road. 

Emily Sargent Councilman is a poet from Burlington, N.C. 



April 1985 messenger 13 



A rendezvous with God's love 



Read John 20: 1-18. 

The whole world experienced the drama 
of a rendezvous in space last Easter 
season. The space shuttle Challenger was 
shot off some 300 miles from earth to 
rescue a satellite, the Solar Max. Malfunc- 
tioning, the Solar Max was useless in do- 
ing its experiments. With a giant arm, the 
space shuttle brought the satellite into its 
hold. 

The astronauts repaired the broken 
parts and then whirled that satellite back 
into orbit, pointed precisely at the sun in 
order to continue its experiments. That 
rendezvous, that connecting and repairing, 
changed a worthless floating object into a 
useful, highly precisioned satellite that can 
now communicate again with earth. A 
very successful rendezvous was held. 

Easter is a rendezvous with God's love. 
God stretches out in redeeming love to 
non-functioning people, each of us, takes 
us into divine care, repairs us, and sets us 
out once more with focus to function as 
Christians. 

Easter happens when people who are 
despondent and alone are called by name 
by the risen Lord and are thereby 
transformed from fearful gloom to living 
hope. This is the power of the Easter 
drama. This is what happens for Mary 
Magdalene at the tomb. This is what such 
a rendezvous can mean for each of us. 

When we meet Mary going to the tomb 
in the scripture story, she is afraid. It is 
still dark. She sees that the stone has been 
rolled away, so she runs to get the 
disciples. "They have taken away the 
Lord," she says. 

Peter and the other disciple go and find 
the evidence lying there. The grave cloths 
are undisturbed. The two disciples enter 
the tomb and look. Seeing, they believe. 
"They did not know the scripture, that he 
must rise from the dead," but they catch 
the message anyway. 

But Mary stands weeping at the tomb. 
Wouldn't we weep? Unlike the disciples, 
she and the other Marys have stood 



faithfully by the cross. She has seen the 
suffering before her eyes. Her hope has 
vanished; her beloved Master is gone. 
This is all she can see. 

Doesn't life so often depend on our 
point of view? We weep when we are in 
fear, when we have lost something 
precious. We're still in Good Friday, even 
as Easter morning is breaking. Do we not 
weep when we cannot see signs of a living 
Christ, even when those signs are all 
about us? 

In The Family, Stronger After Crisis, 
Paul Welter describes three stages of a 
relationship: enchantment, disenchant- 
ment, and mature love. In one couple's 
marriage, the wife got stuck in the disen- 
chantment phase, seeing only the wrong 
things in her husband. 

Through the care and love of a 
counselor, she looked back at her original 
covenant. She saw that her husband was 
not a throwaway object, but a person to 
whom she was covenanted in love. Only 
then did she sense the richness of relation- 
ship. The point of view made a big dif- 
ference. 



Oome of our fear is because we 
malfunction. The Solar Maximum caught 
a technological sniffle and blew three 
fuses. As a result, four of its other seven 
instruments became useless. Sometimes 
our fear comes after we have lost our 
focus. One malfunction leads to another. 
We have lost our perspective, our sense of 
connection, and our communication with 
God. 

Other interests come in, and we change 
direction. Things we would not do before 
become acceptable. The love we tried to 
live is replaced by bitterness. We find 
ourselves critical of good people, who ap- 
pear to be not quite as good as they say 
they are. We might even experience this 
distance while attending church, which 
has become a mere habit. 

Troubling experiences can do the same. 
Life looks more like Good Friday. Friends 



seem to leave us, as they left Jesus in 
Gethsemane. That joyous confidence of 
faith is no longer there. Perhaps we even 
yearn to receive new life but don't know 
how. No one enjoys standing at the tomb 
weeping. 

The change for Mary, while slow at 
first, is very dramatic. Her fear turns to a 
sharp remark, as fear often can. Thinking 
she is speaking to the gardener, she says, 
"Sir, if you have carried him away, tell me 
where you have laid him, and I will take 
him away." Rather than being rebuffed, 
the man responds to her and addresses her 
by name. 

"Mary." That is enough. Immediately 
she knows him. She turns and says in thf^ 
familiar: "Rabboni," or Master. There is a 
flash of recognition. But he corrects her 
from misunderstanding his form. "Don't 
touch me," he says. He is not the same. 
Here is the change from Masterjto risen 
Lord. Marana. , ».. 

The change also means a new relation-, 
ship with God. Jesus says, "I am ascend 
ing to my Father and your Father, to tft^ 
God and your God." Here is a change i 
entire understanding. No longer apart 
from God, out on our own, now we are 
included in the family of God, andl^have a^, 
special relationship with him. ^-^^.5^^ 

As for Mary, Easter happens wheh^^^^ 
experience God's love as we are called by - ■ 
name. We hear God's voice. We feel Gf^iP^ 
reaching out to us as we also sense ouij^ 



need for him. We are drawn from our 
fear and aloneness and carried into the 
presence of the risen Lord. Only faith can 
deliver us, perhaps when we least expect 
it. 

We see that drama, nip and tuck as it 
seems sometimes, played out in space. 
The Challenger tried to stretch out to 
grasp the satellite. Attempts failed. The 
astronauts actually touched the Solar 
Max, making it wobble all the more. The 
fuel was getting low, and the satellite itself 
was nearly spent. Adjustment had to be 
made on earth to get the satellite more 
steady. And then with its last propellant, 



■iT. 



God stretches out to meet us. 



14 MESSENGER April 1985 




combined with terrific precision and deter- 
mination, the Challenger made the rendez- 
vous. With its robotic arm it grasped the 
Solar Max. 

What joy when the two finally joined. 
What tremendous joy in faith when Jesus 
stretches out in love and we receive him! 
Such relief! Such a feeling of love re- 
ceived. To be able to see a risen Lord and 
not just a gardener makes all the dif- 
ference in the world. 

When we otherwise would be lost, a 
giant arm of God's love stretches out, 



makes needed adjustments for us, and 
takes us in. Then God remakes us and 
send us out on our way. 

I understand that the Solar Maximum 
will now be brought in on a regular basis 
to readjust its course. A contact will be 
kept open. Communication will take 
place. The satellite will be guided and 
kept on target. A focus is maintained. 

The early Christians changed their day 
of worship to express their joyous reunion 
with the risen Lord. We are remade, re- 
joined in our very beings to the living 



Christ. Keeping up a vital, daily relation- 
ship keeps us on course. Prayer life, the 
vitality of the Christian community, and 
the joys of redemptive love in action in 
our lives keep us close to God. The 
celebration carries us forth as we go. We, 
like Mary, have fear changed to a sense of 
a hving presence. 

The Church of the Brethren camp 
resource book Strength to Lead, Faith to 
Follow speaks meaningfully about faith 
overcoming fear. 

"Fear. Fear is a stifling agent. It can 
smother a spark of confidence and hinder 
the rekindhng of the tiniest flame. Fear 
can be a simple trembling in the dark, the 
gut church agony of uncertainty, or the 
tense anxiety of a broken relationship. 
Fear can be powerful and all consuming. 

"Sometimes our fears, being tiny con- 
cerns, are barely noticeable. But left 
unrecognized and unsettled, they can grow 
out of proportion. What is it that you 
fear? What makes you tremble and feel 
insecure?" 

The book then refers to Philippians 
4:13, "I can do all things in him who 
strengthens me." And the resource quotes 
the song from the Brethren Hymnal: 
I will not be afraid. 
I will look upward and travel onward. 
I will not be afraid. 
My Savior will be with me. 
He goes before me and is beside me. 
So I am not afraid. 

As our lives are brought into the care 
of the Messiah, we find a direction in 
following him. We seek to have our 
values, our use of time, our loyalties all 
shaped by this devotion to the risen 
Lord. 

The experience of Easter also draws us 
to Christian community. Mary experiences 
this, as the risen Lord goes with her. She 
goes on to recognize a common relation- 
ship with him and with God. There is a 
relationship — eternally — with the divine. 
This is the power of the Easter drama. D 

David S. Young is pastor of Mingo Church of the 
Brethren, near Royersford, Pa. 



by David S. Young 



April 1985 messenger 15 



Somewhere 
else instead 

He is risen! And believe me, now that the 

door has been opened just a crack, there is 

nothing that will prevent all our dreams, our 

hopes and ambitions, from coming true. 

Time is running backward. All we have lost 

will be restored. 

by Frank Ramirez 



One summer during my college years, I 
spent three months on the road with a 
group of Brethren students, camping out, 
staying at Brethren homes, sleeping on 
church floors. During those weeks I lost 
any difficulty in going to sleep. I find it 
an easy process now. I cannot guarantee 
this will be the case in the future, but I do 
not question the gift, or analyze it, but 
accept it and give thanks for it. 

I often read before I go to sleep. Sitting 
in a chair in the living room, waiting for 
the time I wish to go to bed, I will let my 
eyes wander across the page. If I am 
reading a difficult book my eyes may start 
to water, my vision blur, until reading 
becomes impossible. 

If it is a book I am enjoying, however, 
something stranger occurs. I have no idea 
if this happens to anyone else, but I con- 
tinue to read after 1 fall asleep with a 
good book — except that the words I read 
and understand are not the words that ap- 
pear on the page. The action of the nar- 
rative takes a funny turn, characters start 
saying the strangest things, and, on occa- 
sion, wonderful things intrude into a 
mundane universe. 

Eventually I shake my head a few times 
and those words disappear from the page. 
My mind clears, and as I read the passage 
a second and third time my suspicion is 
confirmed: I am going to have to 
backtrack several pages, as What I 




16 MESSENGER April 1985 




Thought I Read is not What I Should 
Have Read. 

At these moments I always think of a 
poem by A. A. Milne, called "Halfway 
Down." 

Halfway down the stairs 

Is a stair 

Where I sit. 

There isn't any 

Other stair 

Quite like 

It. 

I'm not at the bottom, 

I'm not at the top; 

So this is the stair 

Where 

I always 

Stop. 

Halfway up the stairs 

Isn't up, 

And isn't down. 

It isn't in the nursery. 

It isn't in the town. 

And all sorts of funny thoughts 

Run round my head: 

"It isn't really 

Anywhere! 

It's somewhere else 

Instead!" 

I sense that somehow I have almost 
stumbled onto something profound, 
almost earthshaking, but which never- 
theless remains out of reach. What I 
thought I had is no longer here. It is 
"somewhere else instead." 

Sometimes the dream book is better 
than the real book. Sometimes I would 
love to get back to that dream book, to 
find out what will happen, but though I 
hold between my hands those familiar 
covers I can do nothing to change those 
heartless pages. I'm trapped again in real- 
ity. 

It is at times like these I wonder if my 
dream books exist somewhere. Is there 
some lost cobwebby place, some long cor- 
ridor, musty and forgotten, windowless, 
or windowed with curtain drawn, where 
by a guttering lamp I could hold that 
book again and read the words as I 
almost remember them? Is there some 
land beyond that corridor of books. 



where all the dreams we have ever 
dreamed that never quite worked out, 
really happened? 

That chance comment you regretted is 
unsaid in that strange land. The one good 
deed you meant to do for that person, 
now gone, can be done. A little note you 
might have written that would have made 
everything better can now be sent. That 
clear solution that came to you in the wee 
hours of the morning, but cannot now be 
recalled, is now scribbled legibly on the 
pad of paper and pencil you should have 
had by your bed. 

Within all of us is a distant longing for 
a far country for which there is no name, 
dimly remembered vistas of clarified peaks 
and rarified valleys in a land never visited. 
Sometimes 1 feel as if it were just around 
the corner. Sometimes I feel as if it is a 
billion miles away. 

What if 1 told you there is a long- 
forgotten room that leads to that cor- 
ridor? What if I told you that someone, 
one time, did not bolt the door properly? 
What if I told you that one story, whose 
ending was better in that other place, slip- 
ped through? What if 1 told you there was 
a place and a time where an eraser 
eradicated a decent ending and replaced it 
with a better one? 

It is true. It is not the product of a 
mind befuddled with sleep. Something 
really happened that ought never to have 
happened in our world, and because it 
happened we are more than conquerors 
through him who loved us. 

A man died. 

We all die. That's not so bad an ending. 
The death rate after all is the same in 
Lebanon, Nicaragua, and Ethiopia, as it 
is in the United States or anywhere else in 
the world — one person, one death. So a 
man died. 

Jesus of Nazareth, the Messiah, the 
King of the Jews. He died. He had some 
pretty good last words too. That's impor- 
tant, too. 

One of the disadvantages of dying is 
that we can't enjoy the clever things we 
say with our passing. (As Edward Booth, 
the 19th-century tragedian, lay dying, he 
was asked if dying was hard. His reply: 



April 1985 messenger 17 



"Dying is easy. Comedy is hard.") 

The last words of Jesus put a good cap 
on a good life. "Father forgive them, for 
they know not what they do." "Woman, 
behold your son. Son, behold your 
mother." "Into your hands I commend my 
spirit." 

"It Is Finished." 

But for once the story did not end 
there, with a death well accomplished and 
a life well lived. 

Jesus rose from the dead. I read it again 
this morning in the Bible. The words did 
not disappear when I shook my head. 
They should have. What I should have 
read is something like, "His followers were 
impressed with his life and resolved to be 
as good as possible because of it." 

The real ending is like something from 
that world far away, but somehow they 
found their way into this world, and those 
words are here to stay. 

He is risen! 

There's no way to get around it. 

He is risen. 

And believe me, now that the door has 
been opened just a crack, there is nothing 
that will prevent all our dreams, our 
hopes and ambitions, from coming true. 
Time is running backward. All we have 
lost will be restored. 

Jesus is the first fruits of that promise. 
There is nothing that Satan, or the 
doubters, or the world itself, can do to 
stop the process. God thrust himself into 
history to stem the tide and triumph of 
death, because we ourselves were in- 
capable of closing the graven gates of 
Eden once we had opened them to the in- 
sistent knocking of death and despair in 
that garden a long time ago and so very 
far away. 

He is risen! 

I believe this. Why shouldn't I? 

People are willing to believe anything 
else. Take a look at the headlines of the 
pathetic rags they sell at the checkout 



counter of the grocery store. Man con- 
tacts aliens. New hot dog diet. This star 
seeing that star on the sly. 

But for some reason they will not 
believe the simple words written in our 
New Testament, words so true that the 
lips that attested to these events uttered 
them gladly at the moment of torturous 
death, because they knew there was no 
death! 

This is the mystery that the world does 
not yet understand. It doesn't work. 
Death doesn't work anymore. I'll admit it 
looks fairly formidable. I know I feel 
grief at the passing of one I love. But 
because he lives, they will live. There is 
nothing lost that will not be found, no 
memory buried so deep it cannot be 
remembered, no love unfelt for so long it 
cannot be restored. There is no pain so 
harsh it cannot be healed, no wrong so 
twisted that justice cannot undo it. 



X~\.s the hymn by Gloria and William 
Gaither puts it: 

Because He lives I can face tomorrow; 

Because He lives all fear is gone; 

Because I know He holds the future 

And life is worth the living just because 
He lives! 

In Acts 26:8 Paul says: "Why is it 
thought incredible by any of you that God 
raises the dead?" Perhaps that says it best! 
And having said these words, Paul goes 
on to relate another amazing miracle. He 
tells of how he was a persecutor of the 
faith, and how God completely turned his 
life around through the action of the risen 
Lord. He had worked all his life to pro- 
duce a great Saul, and God turned around 
and in a moment made him into Paul. 
Things can change. Lives can change. 
Because he lives. 

That is the heart of the message of the 
risen Lord. The miracle is still acting in 
our lives now. Things change. People 



change. And it is not a question of mere 
improvement. As C. S. Lewis writes in 
Mere Christianity: 

For mere improvement is no redemp- 
tion. . . . God became man to turn 
creatures into sons: not simply to 
produce better men of the old kind, 
but to produce a new kind of man. It 
is not like teaching a horse to jump 
better and better but like turning a 
horse into a winged creature. 
That's what I'm waiting to see. I'm 
waiting to see what kind of redeemed peo- 
ple we can become. God is waiting to take 
books of blue stamps and green stamps, 
our old selves, listless, lifeless, and to 
redeem those books for something 
wonderful. 

Paul wrote: "If Christ has not been 
raised, then our preaching is in vain and 
your faith is in vain. ... If for this Hfe 
only we have hoped in Christ, we are of 
all men most to be pitied. But in fact 
Christ has been raised from the dead, the 
first fruits of those who have fallen 
asleep" (1 Cor. 15:14, 19-20). 

The Frederick Faber hymn "There's a 
Wideness in God's Mercy" includes a stan- 
za excluded from most hymnals: 

Souls of men. why will ye scatter 
Like a crowd of frightened sheep? 
Foolish hearts why will ye wander 
From a love so true and deep? 
And I say, why are you running away 
from the most important words you can 
ever hear? He is risen! 

The door has been opened, and it is the 
risen Jesus who has walked through. 
There's no telling what will happen next, 
but I'll tell you this much. Whatever hap- 
pens has been born in the mind of God, 
and is far greater and far better than 
anything we can ever imagine. Our best 
dreams will soon be dreams no longer. 
Because he lives. D 

Frank Ramirez is pastor of Ladera Church of the 
Brethren, Los Angeles, Calif. 



18 MESSENGER Aprill985 



Good Friday revisited 



It's still dangerous to- 
day y in some places, 
to speak of your faith 
to a world unready to 
hear the news of 
peace and justice. 

by James E. Tomlonson 

Read Mark 14:43-50. 

A young man I know came to my office 
on Good Friday morning. He greeted me 
and tiien hurriedly explained that he was 
at risk with the law. He wanted me to 
know that his very presence at the church 
might jeopardize my own legal status. I 
said he was welcome to stay. 

He explained that he had broken his 
federal probation and that federal mar- 
shals were wanting to pick him up at any 
time. He then spent the morning writing 
in my office and praying and meditating 
in our sanctuary. At about 1 1 a.m. he 
asked me if I might be willing to transport 
him to a nearby state park where he was 
slated to meet some friends. Without real- 
ly giving it a second thought, I said "yes." 

On the way, he said that he did not 
want to place me in jeopardy for his 
beliefs. We agreed that if we were stopped 
en route by the federal marshals, I should 
simply say that I was taking him to meet 
the marshals. He did not want to inflict 
his beliefs nor his encounter with the 
authorities upon me. I indicated that I 
realized the danger, yet I supported him 
in his peacemaking witness to his faith. 

You see, today he was on his way to be 
part of a presence at the gate of a local 
Air Force base. It was on this day the 
previous year that he had broken the law 
by crossing over the line into the base as 
part of a Good Friday protest against the 
deployment of nuclear missiles. 

When we were about halfway to the 
park, a car with two federal marshals sped 
by. The young man recognized one of 
them from a prior encounter. He hoped 
to arrive at the park and to spend some 
time with his friends before the arrest. He 
spoke of the arrest, remarking that he 
wanted it on Good Friday. It had deep 
religious significance for him. And it 




"Descent from ihe Cross, " by Denys de Solere 

became that for me as well. 

We entered the park and drove to the 
place where his friends had agreed to 
meet. They were already gathered. As we 
entered the area, he said over and over 
again to himself, "Blessed are the 
peacemakers, for theirs is the presence of 
God." We greeted one another and had 
just begun to exchange some of his per- 
sonal belongings when, out of nowhere, a 
car approached and two men in suits got 
out. He remarked, "They're here and I am 
ready." 

What happened next was almost like a 
dream. One man quickly came forward 
with his hand on his belt. The second man 

called out, "Are you ?" And 

my friend replied quietly, "Yes, I am." 
The marshal asked him to approach their 
car, where he spoke to him in low tones. 
The second man searched him and re- 
turned to him all his personal items, in- 
cluding a Bible. 

As they placed him in the car, someone 



in the group began to sing softly as others 
joined in. As they drove away, we all 
waved. He could not return the wave, 
however, for he had his hands handcuffed 
behind him. 

We don't know where the "kiss" came 
from, but we suspect that someone waited 
in the nearby woods for my car to arrive, 
and gave the signal. The biblical words 
became flesh for me as my friend was led 
off to certain prison. 

Many people around the world continue 
to be led off to prison and — for 
some — even death. Why? Because they 
have spoken of their faith to a world that 
is not ready to hear the news of peace, 
justice, and the desire to live in a peaceful 
world. Will we listen to their witness? Will 
we hear their plight? Or will we continue 
to live as if God's word will not break in- 
to our lives? D 

James E. Tomlonson is associate district executive ' 
for the Tri-Dislricis and pastor of the Warrensburg 
(Mo.) Church of the Brethren. 

April 1985 messenger 19 



Small tolK 



by Karen B. Kurtz 




I like to swing. 

Jed Lefever, age 6 
Elkhart, Ind- 



Scramble ramble 

Here are some words to unscramble. Some are 
names of people, places, or things that we think 
of during this season of the year. All of the hid- 
den words remind us of Jesus' last days on 
earth. Answers are listed below. 



SANOHNA 

RAMY ENDALGAME 

LMEJRUSAE 

TERSEA 

MAPLCHESNRAB 

NYDEOK 

ADNERG FO THEGEEMANS 

GISHNEFWAET 

VASOSPRE 

HETSATL PURSER 



SROCS 

TAEPIL 

GAOLGOHT 

TALEREN FILE 

MARON SEISDOLR 

SUJAD 

AVNEEH 

SRECOINURTRE 

TEERP 

SHEPOJ FOTHAMAIREA 



BaLIJBLUUV 

jo qdasop 'jaiaj 'uoiioajjnsaj 'uaAean 'SBpnn 'sjaipios 

ueujoy 'ai!i |euja;a '2n\o6\o£i 'ajBUd 'ssojo 'jaddng 

ise"| am 'jaAossBd 'BuiqsBMiaai auBiuasmaQ ^o uapjBQ 

■Aa>iuop 'saL|Ouejq uj|Bd 'jaisBg •oiaiBsnjap 'aua|Bp66iAi 

Ajbiaj 'BuuBSOLj :„e|qiuej 3|quiej3S„ o) sj3msuv 



Dye a dozen 

In many countries, eggs are a symbol of new 
life. Have you ever watched a tiny chick break- 
ing free from its shell? It's one of God's 
miraculous wonders of creation. 

Eggs are fun to decorate. Here is an old- 
fashioned way to dye eggs, 

1) Tie string around an egg. Cross the string 
around and over the egg several times. Repeat 
this process with as many eggs as you want, 

2) Place dry onion skins in a saucepan. 
Gently put eggs in the pan and cover with 
water, 

3) Cover the eggs with more onion skins. 
Place some skins between eggs, 

4) Cook the eggs slowly over a low flame 
until they are hard-boiled, 

5) Drain off the skins and water. When the 
eggs are cool, cut off all the string. 

6) Enjoy — then eat! 




Small Talk is a monthly page for displaying children's art and writing, and for suggesting ideas for fun. All children 
are welcome to take part. Send your items to: Kurtz Lens and Pen, 65523 Washington Road, Goshen, IN 46526. 



20 



(g(o)Dy[nii]^ 



by Christine Michael 



A vision for ministry 



Jeremiah wrote to the Hebrew exiles in 
Babylonia around 580 B.C., "Seek the 
welfare (shalom) of the city ... for in its 
welfare (shalom) you will find your 
welfare (shalom)" (Jer. 29:7). 

The same admonition is applicable to 
the Church of the Brethren today. Our 
future as a denomination must include ef- 
fective ministry in the city. Our vision for 
ministry must arise out of an understand- 
ing of what Jeremiah has to say today to 
urban Churches of the Brethren. 

Sociologists predict that the rapid ur- 
banization of our society will continue. A 
growing percentage of the United States 
population will live in metropolitan areas. 

The Brethren have been deeply rooted 
in rural life, but as a denomination we are 
experiencing that same urbanization trend. 
Bob Neff, general secretary, has said, 
"The issue is not whether or not the 
Church of the Brethren will deal with ur- 
banization. We have no choice. It is 
precisely that context to which we are 
called to minister, for that is where we are 
today." 

God's concern for the city is reflected in 
both the Old and New Testaments, which 
include more than 1,400 references to the 
city. These references are neither all 
positive nor all negative. There are scrip- 
tures in which cities such as Sodom and 
Gomorrah become synonymous with evil 
and sin. Other scriptures, however, use 
the city as a popular image for the coming 
kingdom of God (Rev. 21). 

We have hope for "the city which is to 
come" (Heb. 13) because of God's prom- 
ise. That promise enables Christians to 
work by faith toward the same vision in 
today's earthly cities. The New Testament 
gives us a vision in which people of all 
races and tongues come together, in which 
social problems are laid to rest, and in 
which no more tears are shed. That vision 
is the new Jerusalem, the city of God. 

In the book of Acts, the development 
and growth of the early church follows 
the contours of the urbanized Roman em- 



pire. The disciples intentionally moved in- 
to the heart of the cities to tell the Good 
News. They went to the marketplaces and 
busy streets of cities such as Corinth, 
Philippi, Ephesus, and Rome. Conse- 
quently, all of the churches we hear about 
in the New Testament existed within 
cities. Until the 4th century, the church 
was primarily an urban phenomenon. 

In spite of this, Brethren have been ap- 
prehensive about how to minister in the 
city. For many years we have struggled 
with how to be both faithful and effective 
in our urban ministry. Out of the 
sociological reality of our society's ur- 
banization and out of a response to the 
biblical mandate to serve in the cities. 
Education for Urban Ministry was born. 



J-rfducation for Urban Ministry (EFUM) 
is a three-year program for urban con- 
gregations within the Church of the 
Brethren. In this program, congregations 
will study a biblical theology of the city, 
develop specific skills in urban ministry, 
assess the needs of their own particular 
settings, and strengthen their ministry and 
mission. EFUM will involve 24 congrega- 
tions in 12 districts over the next five 
years. 

In 1985, four congregations from Atlan- 
tic Northeast and Illinois/Wisconsin 
Districts will enter the EFUM program. 
From each church teams of three layper- 
sons and the pastor will be trained at the 
Urban Academy in Chicago. They will see 
models of effective urban ministry in 
other churches, participate in Bible studies 
about the city, and plan for their own 
congregation's next steps. 

EFUM is designed to foster the renewal 
of a congregation life and mission. Over 
the three years, congregations will do 
three-month ministry units in areas of 
their own choosing, such as "developing 
multicultural worship services," "surveying 
your community's needs," or "learning to 
know your city." 




Through this kind of study it is hoped 
that congregations will achieve the follow- 
ing goals: 

1) To become more intentional about 
the life and mission of the church through 
an affirmation of heritage, self-study, and 
goal-setting. 

2) To become a stronger caring com- 
munity through the strengthening of con- 
gregational life. 

3) To become more skilled at reaching 
new people. 

4) To become more skilled at 
understanding the city biblically and 
sociologically. 

5) To become a helpful change-agent in 
the community. 

Jeremiah's advice to his people in exile 
to seek the welfare of the city was a call 
to them to infuse the city with shalom, 
not to form a community apart from the 
city. In seeking the peace and well-being 
of the city, and in praying for it, they 
would find shalom or harmony in their 
own lives. The paradox here is similar to 
the logic of Jesus' teaching that "whoever 
would save his life would lose it; and 
whoever loses his life for my sake will 
save it" (Luke 9:24). 

Few teachings of Jesus are any more 
important than this passage in developing 
a biblical theology of urban ministry. 
When churches become self protecting 
and seek only their own survival, they will 
lose their life. Only when God's people 
acknowledge that they have life and 
shalom through God's grace alone will we 
be able to serve and minister 
faithfully. D 

Christine Michael is staff for urban ministries for 
the General Board's Parish Ministries Commission. 



April 1985 messenger 21 



How to sail with the wind: 

Growing up Brethren in Alaska 



by Karen Eckman Haynes 




The squeaking and splashing of our boots 
in the shallow water and the retreating 
throb of the dinghy's motor broke a 
silence that lay for miles up the glacier 
valley. Behind us, the isolated cove bore 
only the fading dinghy, as eight-year-old 
Ben returned to the anchored sailboat to 
pick up his waiting parents. My husband 
and I, with Ben's five-year-old brother, 
Peter, between us, slowly waded ashore 
and surveyed our lonely abode. A stream 
trickled down the valley and emptied into 
the cove around our feet. 

"Fish!" Peter cried. "Look at them!" 
Swirling, spawning humpback salmon 
writhed in the stream, and, while Peter 
was instantly captivated by their enormity 
and multitude, I drew in a shaky breath 
as other ominous signs took shape around 
me. Patches of waist-high grass lay oddly 
flattened to the ground. The dead salmon 
littering the banks were chomped cleanly 
in pieces. 

I tried to relocate all the wilderness ad- 
vice I had packed into the crannies of my 
brain. "IVlake noise," the books had said. 
"Make them aware of your presence." I 
began to yell, "We're here, bears! Go 
away, bears!" Suddenly 1 wished we were 
out for a leisurely stroll around the 
Bethany Theological Seminary campus in- 
stead of on a hike through a menacing 
Alaskan wilderness. 

Our "Bear Valley" experience, as we 
came to refer to that day, was only one 
from a summer filled with unfamiliar, 
wonderful, and not always frightening en- 
counters. Quite a contrast to our daily 
routine as students, the summer provided 
my husband, Pete, a Bethany senior, with 
a unique field education placement serving 
the Anchorage Mennonite Fellowship. 

The Anchorage Mennonite Fellowship is 
a house church composed of nine 
households— 16 adults and 9 youth and 

Twyla and Ryan Gingrich pick blueberries 
during I he Alaskan August berry season. 



22 MESSENGER April 1985 



children ranging in age from college 
students to two-year-old Andrew. 
Originally begun as a gathering of 
"displaced" Mennonites, the present 
fellowship members have roots in a varie- 
ty of denominations. Two of the families 
are of East Coast Church of the Brethren 
background — Cheryl and Mike Westley, 
Ben and Peter; and Kathy and Dean 
Gingrich and their children, Twyla (age 
seven) and Ryan (age five). 

Ben, Peter, Twyla, and Ryan are best of 
buddies. While 1 had the joy of sharing an 
Alaskan summer with them and their 
parents, one question continually 
presented itself to me: What is it like to be 
growing up Brethren on the Last Frontier? 
Although Anchorage is as modern a city as 
any in the lower 48, it is surrounded by 
virgin wilderness. This vast expanse of 
mountain, sea, and tundra holds challeng- 
ing opportunities for the bold young 
Brethren of Anchorage. 

In contrast, 1 did not grow up in the 
Church of the Brethren, nor did I have 
many frontier adventures. Pittsburgh was 
"west" for me until I crossed the Ohio 
border at age 21. How very different from 
growing up in a house church in Alaska! 

There are some ways in which these 
Brethren bear more similarities to the 
westward-moving Brethren of the 1820s 
and 1830s than to their present-day Penn- 
sylvania cousins. Covered wagons did not 
haul the Westleys and Gingrichs away 
from families and friends, but the Alcan 
Highway and airline routes cover a 
tremendous distance, not unlike the vast 
forests that separated the first Indiana 
Brethren from their loved ones. 

To alleviate loneliness, the frontier 
Brethren searched out other Brethren and 
met in homes for worship and fellowship. 
The meetinghouse building did not matter, 
for the people were the church. Likewise, 
for these Alaska families, the Anchorage 
Mennonite Fellowship is the body of the 
church, the new family, the strength 




Ben Westley, one of Ihe younger members of ihe fellowship, rests under the July snow. 



needed for being new people in a new 
place. 

If the 1820s brought deer and turkey to 
the back doors of settlers' cabins, the 
1980s bring moose to Twyla and Ryan's 
back door. As they showed me the telltale 
piles of moose "nuggets" in the yard of 
their Anchorage home, 1 tried to imagine 
how the poor moose threaded its way 
through Anchorage traffic (which I con- 
sider second only to Chicago in raising the 
blood pressure) to this haven of rest in the 
Gingrichs' backyard. 



X he bountiful gifts the wilderness sup- 
plied its early Brethren inhabitants were 
balanced by the unpredictable and 
unknown threats, and of both gifts and 
threats our Alaskan families are well 
aware. One August weekend the Gingrichs 
invited us to their cabin near the minuscule 
town of Talkeetna. It was berry season, 
and Alaska has bushfuls of edible wild 
berries with strange-sounding names and 
wonderful pregnant shapes. 

Twyla and I picked the morning away, 
the steady plunk of blueberries raining in 
the bucket, the occasional splash of a sal- 
mon in the creek far below us. We talked 
of favorite Alaskan things — blueberries 
and building tunnels in the snow. That 
evening after dinner we lingered in 
Talkeetna, throwing stones at Mt. 
McKinley's reflection in the Susitna River. 
A neighborly woman cautioned, "You 
haven't seen the grizzly around your cabin, 
have you? There was one in town last 
week . . . mauled a dog." 

For Peter and Ben Westley, the best 



thing about living in Alaska is enjoying the 
family's sailboat. Whether they are work- 
ing hard at pulling shrimp pots, or explor- 
ing the wreckage of a beached ferry, the 
boat is a favorite summer home out on the 
frigid waters of Prince William Sound. 
The boys are learning how to interpret the 
red bleeps of the depth sounder, and how 
to sail with the wind. Did Brethren 
children, years ago, learn the mechanics of 
a prairie schooner — how to sail with the 
wind? 

The children are an integral part of the 
Anchorage Mennonite Fellowship. When 
the church is gathered for work, for play, 
for business, or worship, the children are 
there. At the close of each worship, 
everyone (right down to two-year-old An- 
drew) joins hands and sings. It is a time of 
joy and recommitment. They are God's 
family gathered together; they are God's 
church even without a meetinghouse; they 
are God's people on a new frontier. 

During a Sunday school lesson this sum- 
mer, the children were to draw pictures of 
the most important thing in the fellowship 
to them. With wisdom and sensitivity, Ben 
displayed his drawing. It was a circle of 
stick figures holding hands. Everyone in 
the fellowship was pictured, including Ben 
himself. And in the middle of the circle 
was a scribbled blob. "That's God. I don't 
know how he looks." 

Hands tightly held in a circle of love, the 
wilderness stretching for miles all around, 
and God in the middle of it all . . . that's 
growing up Brethren in Alaska. D 

Karen Eckman Haynes of Oak Brook, /ll., is a stu- 
dent majoring in Engtisix at Elmhurst Cottege. Her 
Ijusband, Peler Haynes, is a student at Bettiany 
Theotogicat Seminary. 



April 1985 messenger 23 



A Dunker view of 
justification by faith 



by Donald E. Fancher 

It could not have happened 30 thirty years 
ago. A Roman Catholic theologian, a 
clergyman from the Missouri-Synod 
Lutheran Church, and the pastor of the 
local Church of the Brethren shared in a 
public discussion of the doctrine of 
justification by faith. 

The Roman Catholic theologian was 
Dr. Alexis Navarro. Short, soft-spoken, 
and tastefully dressed, she is president of 
a small Catholic college near Los Angeles. 
Navarro does not fit the stereotyped pic- 
ture of a nun. 

Dr. Robert Hoist is a tall, slender, and 
articulate person. A former pastor, and 
missionary to New Guinea, he is also in- 
volved in higher education. 

I was the third participant. 

The occasion was a discussion of the 
document "Justification by Faith," pro- 
duced by the Lutheran-Roman Catholic 
Dialogue Group in the United States. The 
long statement contains more than 40,000 
words and is the distillation of the work 
of many scholars. It is not light reading. 

The first part of the document focuses 
on the history of the question of justifica- 
tion by faith. Beginning with the writings 
of Augustine, major treatments of the 
doctrine are discussed down to the pres- 
ent. The second section of the document 
is devoted to contemporary understand- 
ings of the doctrine. And the third part 
includes "convergences," that is, 
statements on which both Catholic and 
Lutheran theologians found their thinking 
coming together. The paper concludes 
with a "Declaration," a common affirma- 
tion offered by all the participants in the 
dialog, both Roman Catholic and 
Lutheran. 

The tone of the document can be sensed 
from a statement in the introduction. 
"Our entire hope of justification and 
salvation rests on Jesus Christ and on the 
gospel whereby the good news of God's 
merciful action in Christ is made known; 
we do not place our ultimate trust in 
anything other than God's promise and 

24 MESSENGER April 1985 



saving work in Christ." 

At the symposium, Hoist suggested that 
the most important part of the document 
was the discussion of the history of the 
question. The conflict of the I6th century, 
he said, was due to theological dif- 
ferences. But the conflict was not about 
theological factors only. There were also 
significant sociological reasons for the 
struggle. The conflict was one scene in a 
larger struggle between northern and 
southern Europeans. Both Lutherans and 
Roman Catholics reflected groups with 
vested interests. For example, the German 
princes stood to benefit from the ex- 
propriation of lands owned by the church. 

The failure of Reformers and Roman 
Catholics to reach accord was also due, in 



As westerners, we 
have been infected 
with a strong dose of 
individualism. Still, 
we are compulsively 
communal. 



part, to the fact that they were focusing 
on different issues. Luther's development 
toward the doctrine of justification by 
faith was born of his need to deal with 
terrified consciences, including his own. 
The Roman Catholics were concerned less 
with this pastoral issue and more with the 
question of the renewal and sanctification 
of society and the physical world. 

Hoist acknowledged that the doctrine of 
justification by faith is true. It has long 
served as a test of faithfulness among 
Lutherans. But it is no longer the article 
on which the church stands or falls. In 
preparation for this discussion, he had 
conducted a mini-survey in his congrega- 
tion. A majority of the members said the 
doctrine was absolutely critical in their 



own religious life. But when he asked 
them to state what the doctrine was, a 
majority were unable to do so. 

Hoist suggested that the doctrine of 
justification by faith serves as the starting 
point for the real issue today. And that 
issue is, "What is the nature of the 
church?" He contrasted his own percep- 
tion of the Lutheran churches and the 
Roman Catholic Church. Lutherans, he 
said, are held together by ideas and in- 
tellectual agreements. When individuals 
find that their ideas do not coincide with 
the ideas of others in the church, they 
depart. Hoist sees in the Roman CathoUc 
Church another model of church life: the 
family. And that, he sees as desirable. 

For Navarro the importance of the 
dialog was to enable Christians to ask, 
"What is the significance /or us of the 
doctrine of justification by faith? What 
are the implications for ordinary folk?" 

She, too, affirmed the truth of the 
historical statements about the doctrine. 
She was eager to affirm that we are just 
before God in the merits of Jesus Christ, 
and no other. She was equally quick to 
affirm God's grace as an expression of 
God's self. "Since no one can be totally 
outside God's saving grace and love, we 
must at least ask the question whether 
universal salvation is not a possibility." 

But for her, the greatest concern was 
this: What should happen to us as a result 
of God's grace? "Grace," she said, "is the 
power bestowed upon the individual 
which enables her or him to do good." 
When she began to talk about the "good 
things" the Christian is enabled to do, it 
was clear she was not referring to spiritual 
retreats, novenas, or acts of piety. Rather, 
she continually pointed to the connection 
between "justification" and "justice." The 
consequence of justification is the struggle 
for justice, especially in Latin America, 
where we are so often the perpetrators of 
injustice, said Navarro. 

What more could a Brethren add? So 
much of what is contained in the docu- 
ment on justification by faith could be af- 
firmed by us. So much of what I thought 



we Brethren might contribute to the 
discussion was anticipated by the 
representatives of the Lutheran and 
Roman Catholic traditions. Still, there are 
contributions we can make to the conver- 
sation. 

First, when we are asked about the doc- 
trine of justification by faith, we will af- 
firm the truth of the doctrine as do other 
Christians. But when we talk about the 
action of God in human life, we are more 
likely to use another of the biblical im- 
ages. Rather than justification we are 
more apt to think and speak in terms of 
reconciliation. Rather than use the term 
with legal and forensic connotations, we 
are more apt to use the word that focuses 
on interpersonal relations. This choice ex- 
presses the way Brethren approach the 
faith; it also shapes the way we embody 
our faith. 

Brethren would agree that justification 
propels one into the struggle for justice. 
But we continue to affirm our conviction 
that armed, violent conflict is not the 
route to justice. We acknowledge that we 
have not faced the crushing oppression of 
some of our brothers and sisters in the 
Third World. We recognize that doing 
nothing is, in fact, to perpetuate oppres- 
sion. We are learning that conflict is not 
necessarily bad. We are discovering that, 
in the face of injustice, conflict may be 
inevitable. But we can continue to be the 
advocate for unarmed and non-lethal con- 
flict. 

When the discussion comes around to 
the nature of the church, we may make a 
contribution. Like all people in the 
; modern, western world, the Brethren have 
been infected with a strong dose of in- 
dividualism. Still, we continue to embody 
a strong sense of community in our life 
together. We are compulsively communal. 
When Brethren read the document or 
i listen to the discussion of the doctrine, the 
; discussion sounds excessively individual- 
istic. As Brethren we can affirm the reali- 
ty of personal experience of God's love 
; and grace. But we can also continue to af- 
I firm that those who are justified by God's 



grace through faith are a community of 
faith, a family. Life in the church is a life 
of mutual support and mutual accounta- 
bility. When we worship, when we study, 



and when we seek to be obedient, we do 
so as a body. We are the Body of Christ. D 

Donald E. Fancher is pastor of First Church of the 
Brethren in Long Beach, Calif. 






m^ by Timothy K. Jones 



Life 



Lately I've begun to 
learn something: Dy- 
ing is more than the decay of tissues 
and tendons. Life's stale habits and 
tired patterns die, too. By dying to our 
old self we make room for the new to 
be born. 

Experience confirms this daily. 
Before I knock on the doors of 
neighbors to invite them to church, I 
have to bury my shyness and revive my 
warmth. To experience God's move- 
ment and power in our congregation, 1 
have had to let go of preoccupation 
with what "my" church should be. And 
some of prayer's fullest moments have 
come when I have laid to rest my lists 
and agendas and simply opened myself 
to the life-giving love of God. 

Richard Armstrong of Princeton 
Seminary experienced life breaking into 
the old in a similar way. He told me 
once of an urban church he pastored 
several years ago. When the 
neighborhood around the church began 
to change racially, so did his church. 
In fact the church sought out these 
new neighbors. Some of the church 
leadership balked. Some even left. But 
many more from the changing 
neighborhood came. The church 
flourished. 

Armstrong reflects, "It was a grow- 
ing experience, but not without its 
pain. We had to be willing to die as a 
church in order to be born again as a 
church." 

In dying we live. The Bible is cram- 



med full of such paradox. So many of 
its word pictures strain our logic but 
ring true to our longings. The pruned 
branch bears the most fruit, reminded 
Jesus. It was the hacked-at stump of 
Jesse that sprouted a branch of salva- 
tion. From places of dead rock, not 
lush hills, issue springs of water in the 
promises of the prophets. God sparks 
life in peculiar ways and unexpected 
places. 

"Whoever loses his life for my sake 
and the gospel's," said Jesus, "will save 
it." 

"It is no longer I who live, but 
Christ who lives in me," declared Paul. 
"I have been crucified with Christ." 

All the imagery of losing and dying 
is really a window on Hfe. "We become 
something new," Frederick Buechner 
writes, "by ceasing to be something 
old." We find freedom by surrender- 
ing, fullness by emptying, rebirth by 
dying. 

Somehow in our day's hunger for 
fulfillment we must remember: The 
opened grave and emptied tomb came 
by way of the cross. To share in 
Christ's death is not easy; in union 
with him we die to ambition and con- 
trol. 

But for us, like him, it is the begin- 
ning of life. In dying we live, for we 
then open ourselves to the living, reign- 
ing power of God. D 



Timothy K. Jones is co-pastor of Christ Our 
Peace Church of the Brethren, The Woodlands, 
Texas. 



April 1985 messenger 25 



On inerrancy, balanced viewpoini 



Don Snyder 

Paul, inerrancy, 
and the canon 

With reference to the controversies over 
the Apostle Paul and whether the Bible is 
inerrant, there are things that need to be 
said which, as yet, have not. 

To establish my credibility: I've been a 
trained church school teacher for over 45 
years, having taught both the Interna- 
tional lessons and many electives. I've also 
studied and taught courses in the making 
of the Bible — how it came into being. 

I strongly suggest that unless one has 
had study and instruction as to the mak- 
ing of the Bible, one had best refrain 
from making such statements as are found 
in many of the letters to the editor and in 
recent "Opinions" columns. 

Let it be known, first of all, that there 
is no such thing as "The Bible." There are 



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millions of Bibles and each is "a Bible." 
Furthermore, there are versions by the 
score, and translations by the hundred. 
Which, then, could possibly be "The 
Bible"? 

Are these people who are quoting scrip- 
ture and voicing assertions aware that 
several translations took place from the 
original scrolls to our present versions? 
Are they aware that with every translation 
there are added or omitted words and 
phrases? Look at the possibility of 
variance here! For instance, there is no 
way that a King James Version can 
duplicate the Aramaic scrolls. 

Secondly, the correct title of this 
volume is not "Bible," or "Holy Bible," 
but "The Canon of Holy Scripture." This 
is the title given it back when it was 
finalized somewhere in the 300s A.D. I 
cannot find where or how the word 
"Bible" replaced Canon of Holy Scripture. 

Thirdly, this Canon of Holy Scripture 
was not written by God, nor were its con- 
tents selected by him. Human beings 
wrote the books of this volume (many of 
the authors being unknown), and human 
beings very definitely made the selection 
as to which writings would be accepted in 
the canon. The selection process for the 
entire volume — Old Testament and New 
Testament — took a little over a thousand 
years to complete. Hundreds of people 
were involved and the bases or methods 
used to determine these selections are 
almost unbelievable. 

Now, is this "Bible" the inspired word 
of God? I believe it is. But not in the 
sense that God ordered it done and direct- 
ly told the authors what to write. 1 do not 
believe that God tapped these men on the 
shoulders, so to speak, or stood over 
them to direct their writing. God was not 
and is not a dictator. 

If God had dictated, you can be assured 
there would have been a better job done. 

To hold in respect and fellowship those in 
the church with whom we agree or disagree 
is a characteristic of the Church of the 
Brethren. It is to the continuation of this 
value, and to an open and probing forum, 
that "Opinions" are invited from readers. 
We do not acknowledge our receipt of 
obvious "Opinions" pieces, and can print 
only a sampling of what we receive. All 
"Opinions" are edited for publication. 



He wouldn't have told one author to write 
one story and another a different version 
of the same story. That sounds to me like 
our doing. Nor would he have had dif- 
ferent authors write the same story — one 
story would have been enough. 

Also, 1 do not believe a loving, caring, 
merciful God would have done all that 
killing and been responsible for all that 
gore. This was human authors' interpreta- 
tion, what they wanted to believe about 
God to suit their own purposes. This is 
not the image of the God I worship, one 
reason for belonging to a New Testament 
church. 

1 believe that in the sense that the 
authors of the books of the "Bible," 
whoever they were, were dedicated. God- 
fearing men living the nearest they knew 
how to God's intent and law, their 
writings were inspired. This, also, is a fac- 
tor in the selection of their writings for 
the canon. There was much hesitation, 
much pondering on the part of those 
making the final decisions, as to just what 
constituted inspirational material and 
what did not. 

I am not a literalist; I go for the 
message. There are too many problems 
with being a literalist. There is too much 
symbolic language, for instance, and to be 
a literalist, one has to select a version, or 
translation, stick with that, and throw the 
others away. 

I would like to take the time and space 
to comment on the scripture references 
used by some of the writers in this contro- 
versy, but will refrain, with one exception. 

"All scripture is given by inspiration of 
God" (2 Tim. 3:16 KJV) was not spoken 
by God, as G. Berkley Stevens claimed 
(January "Letters"). Paul said it. And 
remember God didn't select this passage 
for the canon. Human beings did as was 
the case with all other scriptures cited. 

Why can't we forget all this controver- 
sy, live in peace and harmony, accept our 
people for who they are, no matter what 
their belief, and thus be in harmony with 
what we know is God's will? Influence 
when we can, teach if we can, use oppor- 
tunity to best advantage, but never let the 
"edge" creep into our voice or dislike into 
our relationships. This is a large part of 
the "message" of the Canon of Holy 
Scripture. D 

Don Snyder is a memt)er of the li'avnesboro (Va.) 
Church of the Brethren. 



26 MESSENGER April 1985 



itiissions, accountability 



Ellis G. Guthrie 

Wilson's view just 
i a balancing act 

In his Column, "A Balanced View" 
1 (December), Leland Wilson attempts to 
show how "a balanced view" is an excuse 
to justify what he describes as evil. His 
thesis is not quite as simple as he would 
have us think. 

He doesn't want Brethren to balance 
Grenada with Afghanistan. He's right, but 
for the wrong reason. Grenada was over 
in a short time. Whenever life is lost, it is 
tragic, but loss of life there was minimal. 
Loss of life in Afghanistan still goes on. 
The suffering, carnage, and death is so 
much greater that there is no com- 
parison—no balance. 

Then he mentions the Vietnam debacle. 
The horror of that affair can be under- 
stood only by those who experienced it. 
And yet the killings and suffering caused 
by the unchecked Communist north far 
exceed it. It is interesting that no one cries 
out for Cambodia. Yes indeed, we can't 
balance it at all. 

And Central America. Here again 
Wilson claims that to balance things is 
evil. If so, why does he and others always 
come out on the side of the Communists? 
If he and those of like mind have their 
way, and the Communists take over, will 
there be more justice and less oppression 
and death, or is Wilson's unbalancing 
everything for which he pleads put us all 
under the hammer and sickle? It is not 
only naive, it is idiotic to believe that if 
Communism has its way we will have 
peace and justice, just as it is naive and 
idiotic to believe that totalitarianism of 
the right will bring the kingdom on earth. 

Wilson writes, "Our speaking and our 
writing must go far beyond being bal- 
anced. It must have perspective. It must 
have commitment. It must be fair." He 
would say it is not right to try to balance 
Grenada and Afghanistan. But by saying 
that, he unbalances the thing in favor of 
Communism in Afghanistan despite the 
fact they are bombing villages and causing 
hundreds of thousands of refugees and 
much suffering and death. That is proper 
perspective? 

Wilson wants commitment, and since he 
resents the commitment he sees people 



making to the US, he must prefer a com- 
mitment to the nations that would destroy 
both capitalism and freedom of religion. 

He asks for fairness, and the fairness he 
asks for is illustrated by the story of the 
bear and the hunter: They met in the 
woods and the bear said, "Wait a minute. 
Let's negotiate. You want a fur coat and I 
want a meal. We both can have what we 



want. Let's sit on this log and talk." The 
hunter thought it sounded like a good 
idea, so they sat on the log. They didn't 
talk much, but the bear got his meal and 
the hunter got his fur coat. Only the bear, 
however, was happy with the negotiation, 
and only he walked away.D 

Ellis G. Guthrie is senior pastor of the Church of 
the Brethren in Eaton, Ohio. 




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April 1985 messenger 27 



Dean Kempf 

Is our outreach 
reaching out? 

The salesman was optimistic as he showed 
the young bride the dazzHng set of 
cool^ware. His hopes for a sale grew as 
she exclaimed, "That's just what I need. I 
have only one kettle and it's borrowed 
from my mother-in-law." She called her 
husband and asked if she could buy the 
set. 

"You know that we don't have the 
money," he answered. 

"What about that $200?" she countered. 

"No! That money is for a new hunting 
rifle," he stated firmly. 

"But, honey, you have four guns now 
and I don't have a pot to cook in," she 
reminded. 



"No way, there is no money for kettles. 
Goodbye!" he shouted and slammed down 
the receiver. 

"1 hate him, 1 hate him," she sobbed, as 
she sat staring at the phone. 

It's a matter of priority. There always 
seems to be money and a way to do what 
is really important to us. 

The harvest was never greater or the 
laborers so few as today. Over a billion 
souls are still waiting to hear of God's 
love in our generation. In a computer age 
we are still using IVIodel-T methods to 
send laborers into the harvest fields of the 
world. 

How do most denominations reach out? 
Of every dollar put in the offering plate, 
four or five percent is used for outreach. 
The ones who give seldom know where 
their nickel went. This is one reason for 
giving nickels and not dollars. 

The money is well used, and the 



r 



The Second Annual 
Leona Z. Row Eller Peace Lectureship 

Theme: "Peace With Integrity and Justice" 



^ 



Speaker: 



Location: 



Date: 
Programs: 



Dr. Myron Augsburger, senior minister, 
Washington Community Fellowship 
and internationally known author, 
educator and speaker. 

Washington City Church of the Brethren 
4th Street and North Carolina Ave. , S.E. 
Washington, D.C. 

Sunday, May 5, 1985 

11:00 a.m., Dr. Augsburger— 

"Peace With Justice —Let Justice Roll" 
12:30 p.m.. Lunch 

1:30p.m., Citation for Peacemaking 
2:00p.m., Dr. Augsburger— 
"Peace With Integrity- 
Is an Honest Peace Possible?" 




outreach personnel are doing a good job. 
The nickel is seldom wasted. But there are 
so few nickels going out, so little funds 
for outreach. 

I know we can do better. We would be 
ashamed if we actually figured out how 
few laborers we are sending out. Is it one 
in five thousand members, or is it even 
fewer? One well-known denomination has 
a missionary for every 10,000 members. 
Christians spend much more for pet food 
than for outreach. Americans spend more 
money for chewing gum than for mis- 
sions. While cults and communists are 
sacrificing to win converts, most Chris- 
tians are satisfied with the status quo. 



X. have an uncle whose church undertook 
a million-dollar building program. The 
congregation hired a professional fun- 
draising group for $33,000 to set up the 
campaign. The campaign theme was 
"Without a vision the people perish." 

I would like to use that same verse to 
challenge us to reevaluate our outreach 
program. I doubt that we need very many 
church buildings. 

Our churches need a vision. They need 
to hear about languages that still have no 
Bible and groups that have never heard of 
Jesus. Someone should tell them about 
the dire poverty and suffering in these 
Third World countries. The local churches 
should be challenged to do three things 
toward helping a lost and dying world, 
toward obeying the Great Commission. 

These three things are go, give, and 
pray. Has someone stepped out from your 
local church? Have they ever been 
challenged to give their lives in Christian 
service? We can't all go, you say. We 
shouldn't all stay, either. First, then, is 
the "go." We need to put ourselves in one 
of two groups: the sent and the sender. 
Those who stay need to give, that the sent 
might be able to go. Then, prayer. If you 
send someone out from your church, you 
will probably pray for that person. If you 
invest your money in the work, you are 
even more sure to pray for that work. 
Without a vision the people perish. And 
they are perishing because we have no 
vision. 

We are not scratching the surface of 
what we can do. Our problem is priority. 



28 MESSENGER April 1985 



jod's priority for outreach is high. His 
nly son died that the world might Hve. 
ie is not willing that any should perish. 

Sometimes 1 come across one of those 
are mission-minded churches. A few 
ears ago I visited one in Chicago. They 
lad about 250 members, but they were 
nuch larger. This church had 44 mis- 
ionaries, with congregations in many 
inds. The ones at home live for sending 
hem out. Some work two jobs to be able 
send abundantly. 

We who believe in life after death, who 
lelieve that our earthly bodies will be 
esurrected and stand before him, should 
ear that we might stand ashamed. What 
/e do for him here will count for all 
ternity. 

Are we really doing all we can? Is 
loney really tight for outreach? Can we 
tart new works? Is no one called from 
our church to go? Do you have 20/20 vi- 
ion, seeing not only the needs here at 
ome but on beyond? Are not many of us 
lind to needs beyond our community? 
iie we not deaf to their cries? Is outreach 
eally reaching out? Is our relationship to 
Jod close enough and real enough that 
/e can sense the need to either send or be 
ent into the harvest field? 

Let's reach out for him while we still 
ave time. D 



Dean Kemp/, a member of Salkum Community 
'hurch of the Brethren, Salkum, Wash., has served as 
missionary to Bolivia since 1956. 



lale H. Younkins 

Accountability is 
n our heritage 

greatly appreciate Brother Steven G. 
lehman's Opinion on "The Brethren and 
hurch authority" (November, page 20). I 
;ar that the church has departed from 
le "Faith of our Fathers" (and mothers) 
1 this whole area of the authority of the 
hurch. 
1 have been troubled these last five 
ears especially by the tendency of our 
enomination for everyone to "do what is 
ight in their own eyes." It is not 
luralism nor diversity that I oppose, both 
f which are evident in our church and 










, Sf^'i'' 



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April 1985 messenger 29 



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30 MESSENGER April 1985 



both of which are vital to church growth. 
But I do oppose elevating the "conscience" 
of the individuals to the level of— and 
sometimes above — the place of the body 
of Christ and the word of God. 

It seems that we Brethren, in recent 
years, have strongly claimed our pietistic 
heritage but rejected our anabaptist one. 
Both strains are needed in the church. 
When both are there, with the right 
balance, I believe there can exist the 
almost ideal "ekklesiya." When one is 
deleted, there is a definite perversion of 
the church's witness in the world. 

If my memory of church history is cor- 
rect, the first Brethren strongly affirmed 
all of the anabaptist ideas about the 
nature of the church. There were minor 
differences over the Lord's Supper and 
baptism, but basically strong agreement. 
Those first Brethren believed in the 
"priesthood of all believers" and in follow- 
ing the teachings of the Holy Scriptures, 
especially the New Testament, instead of 
the mandates of a pope. They believed, as 
did the anabaptists, in a disciplined and 
disciplinable community, accountable to 
Jesus Christ and to each other. (The 
anabaptists had survived and thrived in 
the face of great persecution because of 
the grace of God and the strength they 
found in community.) 

The Church of the Brethren was 
spawned by the late 17th-century religious 
movement in Europe known as "radical 
Pietism." This movement was a real shot 
in the arm to the churches of the day that 
were dead and dying from scholasticism. 
Because of the zeal of the early Brethren 
pietists, history notes that many converts 
were made, even among anabaptists. The 
pietistic movement reminded the church 
that Jesus is not just someone to whom 
we owe gratitude (mainline 
Protestantism), nor just someone who 
must be obeyed regardless of the cost 
(Anabaptism), but also someone to be 
loved and with whom personal relation- 
ship can exist. 

So the Church of the Brethren has in its 
heritage the two major elements necessary 
in any vital and dynamic church. It has 
the strong belief in the value of commu- 
nity. After all, is Jesus Christ not 
ultimately interested in creating a new 
community under his new covenant? It 
also has a strong sense of the value of in- 
dividual encounter with the risen Lord, in 



order that the "new community" can be 
formed and can function properly, in 
spirit and in maturity. 

There can be no really vigorous church 
without both of these ingredients 
present — strong community hfe and 
strong personal devotion. The question is, 
How do we blend these two components 
for optimum results? 1 believe that the 
scales must tip in favor of community 
over individuality. The decisions of the 
covenant community must hold sway over 
individual inchnation. Moreover, the 
covenant community must have the right 
and the authority to discipline those who 
reject the community's values. 

We Brethren like to quote Matthew 18. 
But how much do we really implement 
what is being talked about there- con- 
fronting a brother or sister with their sin? 
I know this is a sticky issue. But the 
church, the "community of the King," 
must be able to define what is sin. And 
this community must be able to hold the 
disciples ("disciplined ones") accountable 
to their covenant with Christ and the 
community. 



x\. necessary step in this accountability 
process must be actual disfellowshipping 
of a brother or sister when the norms of 
the community are violated. 1 do not ad- 
vocate cessation of love but of fellowship— 
for the good of the "saint" concerned as 
well as for the good of the church's 
witness in this world. 

To some of my brothers and sisters, the 
foregoing propositions will smack of a 
dead legalism. 1 am convinced, though, 
that this does not have to be the case. It 
seems an inescapable fact of the New 
Testament that our Lord Jesus imposes on 
us all certain expectations — mostly obe- 
dience. He says, "If you love me, keep my 
commandments." Just what those com- 
mandments are and how they are to be 
obeyed is part of the church's challenging 
mission. I do not see the establishment of 
norms of behavior (and accountability to 
those norms) and vibrant Christian living 
as mutally exclusive. 

Much is expected of those who have 
been entrusted with the marvelous riches 
of his grace. As Jesus himself said, "Unto 
whomsoever much is given, of him shall 
be much required" (Luke 12:48). One of 
the requirements of body life is that we 



care enough to confront, enough to 
discipline. Most of espouse this kind of 
caring once or twice a year when we stoop 
to wash one another's feet — a statement 
of our willingness to cleanse and be 
cleansed at the hands of our brother or 
sister. 

It appears to me that the Church of the 
Brethren has, in this century, broadened 
its view of the kindgom community. We 
have come out of isolation and have, to 
our credit, moved out in Christ's grace to 
extend the invitation to all. In doing this, 
though, we have left something behind 
that has to be recaptured. Our Brethren 
ancestors knew the importance of accoun- 
tability in community. I pray that it is not 
too late for us to reclaim our heritage. D 

Gale H. Younkins is pastor of Beaver Creek Church 
of the Brethren, Hagerstown, Md. 



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financing available. Contact Mrs. Paul S. 
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SCHOOL— Scattergood School, West Branch, 
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Write or call. Tel. (319) 643-5636. 

TRAVEL — Air-conditioned bus tour to Phoenix 
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returning via Canadian Rockies. Also 2'/2-week 
air-conditioned bus tour to Annual Conference 



with direct route back to Elizabethtown. For in- 
formation write J. Kenneth Kreider, 1300 
Sheaffer Rd,, Elizabethtown, PA 17022, 

TRAVEL — "Journey of Reconciliation" to 
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1985, Sponsored by Fellowship of Reconcilia- 
tion and Peace Studies Institute, Manchester 
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TRAVEL — Juniata College Tours. Post Con- 
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Send price and postage charge to Martha G, 
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49002. 



l5li^ff[n}Q^(o) p©mt 



168th BVS 
Orientation Unit 

(Orientation completed Jan. 29, 
1985. 

Auker, Kevin, Denver, Pa., to 
Voice of Calvary Ministries, 
Jackson, Miss. 

Auker, Marian, Denver, Pa., to 
Voice of Calvary Ministries, 
Jackson, Miss. 

Bowers, Dale, Maurertown, 
Va., to Voice of Calvary Min- 
istries, Jackson, Miss. 

Bricker, Alice, St. Thomas, 
Pa., to Lewiston Housing 
Authority, Lewiston, Me. 

Bnibaker, Grace, Lebanon, 
Pa., to Lewiston Housing 
Authority, Lewiston, Me. 

Copenhaver, Ronald, Lebanon, 
Pa., to Lewiston Housing 
Authority, Lewiston, Me. 

McCleary, Brian, East Berlin, 
Pa., to Lewiston Housing 
Authority, Lewiston, Me. 

McCleary, Lois, East Berlin, 
Pa., to Lewiston Housing 
Authority, Lewiston, Me. 

Myer, Brenda, Lititz, Pa., 
Voice of Calvary Ministries, 
Jackson, Miss. 

Pastoral 
Placement 

Baum, William L., from Fos- 
toria, N. Ohio, to Swan 
Creek, N. Ohio 

Elliott, Christian W., to Knobs- 
ville, S. Pa., part-time 



Hackman, Galen R., from 
Pottstown, Atl. N.E., to 
Schuylkill, Big Dam, Atl. 
N.E. 

Hefner, Timothy, to County 
Line, N. Ohio, associate 

Hess, John F., from Salem, S. 
Ohio, to Skippack, Atl. N.E. 

Licensing/ 
Ordination 

Alexander, James, ordained 

Dec. 16, 1984, Bethel, W. 

Plains 
Anderson, Kenneth, licensed 

Dec. 30, 1984, Cajon Valley, 

Pac. S.W. 
Beahm, Martha E., licensed 

Dec. 30, 1984, Bridgewaler, 

Shen. 
Cnill, Walt L., licensed Dec. 

30, 1984, Bridgewater, Shen. 
Finkbiner, Audrey J., ordained 

Jan. 6, 1985, Mechanic 

Grove, Atl. N.E. 
Finkbiner, Jeffrey L., ordained 

Jan. 6, 1985, Mounlville, Atl. 

N.E. 
Graham, Douglas L., licensed 

Dec. 23, 1984, Skippack, Atl. 

N.E. 
Houff, Mary Z., licensed Dec. 

30, 1984, Eden, Viriina 
Lindslrom, David A., licensed 

Dec. 9, 1984, Freeport, 

Ill./Wis. 
Miller, Eric, licensed Dec. 16, 

1984, Prince of Peace, Day- 
ton, S. Ohio 
Nearhood, John S., licensed 



Nov. II, 1984, Osceola, N. 

Ind. 
Richards, Albert F., ordained 

Dec. 30, 1984, Smith Chapel, 

Viriina 
Rohrer, Wilbur G., licensed 

Dec. 9, 1984, Middle Creek, 

Atl. N.E. 
Wheatley, Richard E., licensed 

Dec. 30, 1984, Woodberry, 

Baltimore, Mid-Atl. 
Wheatley, Sue E., licensed Dec. 

30, 1984, Woodberry, Balti- 
more, Mid. -Atl. 

Anniversaries 

Cline, Frank and Nellie, Staun- 
ton, Va., 60 

Connelly, Chester and Pauline, 
Bryan, Ohio, 58 

Huber, Vernon and Alva, Elk- 
hart, Ind., 53 

Kane, Brady and Mary, Lorida, 
Fla., 64 

McCary, Joseph and Mildred, 
Hanover, Pa., 54 

Perdue, John and Grace, 
Lorida, Fla., 59 

Rogers, Howard and Enid, 
Wakarusa, Ind., 52 

Rummel, Glenn and Martha, 
Lorida, Fla., 53 

Sincox, Ervin and Leda, Ottum- 
wa, Iowa, 60 

Walker, Horace and Sarah, 
New Oxford, Pa., 63 

Weller, Don and Lorna, Spring- 
field, Ore., 50 

Whitehead, Eldon and Flo- 
rence, West Manchester, 



Ohio, 50 
Williams, Andrew and Cora, 
Flora, Ind., 64 

Deaths 

Albert, Mary M., 96, Lebanon, 
Pa., Dec. 22, 1984 

Alexander, Martha, 94, Mar- 
ion, Iowa, Dec. 27, 1984 

Barrick, Ken, 68, Port Repub- 
lic, Va., July 11, 1984 

Becker, Fred, 65, Argos, Ind., 
July 3, 1984 

Bennett, Fleta F., 87, Dover, 
Del., Nov. 17, 1984 

Bosler, Edith, 79, Goshen, Ind., 
Jan. 1, 1985 

Copenhaver, Laura, 75, Myers- 
town, Pa., Dec. 4, 1984 

Diehl, Roy, 92, Harrisonburg, 
Va., Dec. 1, 1984 

Esterline, Eber, 92, New Leba- 
non, Ohio, May 23, 1984 

Fishel, Wilfred, 73, Marion, 
Iowa, Dec. 8, 1984 

Flora, Beulah D., Boones Mill, 
Va., May 2, 1984 

Gordon, Ressie, 83, Mount 
Crawford, Va., July 11, 1984 

Grubb, Evelyn, 65, Monroe- 
ville, N.J., Oct. 5, 1984 

Harsh, Edith, New Philadel- 
phia, Ohio, Aug. 28, 1984 

Hart, Melba, 59, Hartville, 
Ohio, Dec. 17, 1984 

Harter, Charles E., 92, Flora, 
Ind., Jan. 13, 1985 

Havens, Martha, 77, Beaver- 
ton, Mich., Dec. 14, 1984 

Hollis, Melva, 68, Waterloo, 



Iowa, Dec. 3, 1984 

Holsinger, Kerry, 21, Palmyra, 
Pa., Aug. 24, 1984 

Horst, Ivan, 88, OrrviUe, Ohio. 
Dec. 28, 1984 

Isaacson, Marjorie, 66, Glad- 
win, Mich., Nov. 17, 1984 

Iske, Albert, 79, Polo, 111., Dec. 
8, 1984 

Lambert, M. Ruth, 69, Har- 
risonburg, Va., Dec. 10, 1984 

Lefeever, Amanda, 90, Man- 
heim, Pa., Nov. 15, 1984 

Peffer, Claude R., 62, Waynes- 
boro. Pa., Dec. 21, 1984 

Pfautz, Graybill, 87, Lancaster, 
Pa., Dec. 8, 1984 

Redifer, Leah, 70, Penn Laird, 
Va., Oct. 31, 1984 

Replogle, Jacob F., 74, Bridge- 
water, Va., Jan. 9, 1985 

Riggin, David, 46, Milford, 
Del., Jan. 12, 1985 

Schreck, Frank. 66, East 
Detroit, Mich., Nov. 18, 1984 

Shirey, Anna, 36, Harrison- 
burg, Va., Aug. 20, 1984 

Shirk, Bertha, 83, Ephrata, Pa., 
Dec. 22, 1984 

Showalter, Mary V., 83, Har- 
risonburg, Va., Sept. 8, 1984 

Summers, Roy E., 75, Palmyra, 
Pa., Dec. 24, 1984 

Wagner, Hetty L., 59, Mount 
Crawford. Va., Dec. 7, 1984 

Wike, Foster W., Jr., 72, Har- 
risburg, Pa., Dec. 9, 1984 

Winslow, Helen, 88, La Verne, 
Calif., Oct. 15, 1984 

Yerger, William, 90, Myers- 
town, Pa., Oct. 17, 1984 



April 1985 messenger 31 



The way the Lord works 



I was a poverty-stricken Brethren Volunteer Ser- 
vice worker in Nigeria, trying to spend a holiday 
as far as I could get from my project with the 
Church of the Brethren Mission. With a BVS bud- 
dy, I had reached Lagos, the capital city, a thou- 
sand miles, more or less, from Waka Teachers' 
College. 

To save money we threw in our lot with a 
rather conservative mission group that maintained 
a guest house in Lagos. The couple who served as 
hosts were generous and offered us a free ride 
back up country a ways. Of course, we did not 
refuse. But while this saved us some money, we 
still felt we ended up paying a price. We were con- 
stantly exposed to one of the most simplistic 
theologies I have ever heard articulated: 
Everything that happened, or had happened, our 
genial host explained with a little chuckle and a 
knowing wink, with "Well, that's the way the Lord 
works, sometimes." 

I caught an image of "the Lord" as a well- 
intentioned old geezer, whose eccentric ways this 
missionary, through long association, had become 
so familiar with, that he could recognize the 
Lord's doings anywhere. Further, he could 
charitably overlook acts of the Lord that defied 
human reason. 

My mind went back to that missionary and his 
indulgent acceptance of both calamity and bless- 
ing as "the way the Lord works," when I read a 
Christian Century article by Frederick H. Borsch, 
"Where Was God When the Plane Crashed?" 
Borsch was in a plane accident, which killed two 
passengers, while Borsch and the other passengers 
survived unscathed. Some of Borsch's friends 
assured him that God had rescued him and did not 
want him to die. 

Borsch says, "It is a nice image — God as the 
stage manager of all of life's events, hearing our 
prayers and rescuing those especially favored or 
who still have work to do on earth." That theology 
is very comforting for those who are rescued, who 
get another chance to work here on earth. As 
Borsch understates the matter, "Such a theology 



works best when things turn out well." 

Some of us are foxhole pray-ers. We don't get 
around to praying until the bullets are whizzing 
overhead. When we get desperate, then we holler, 
"Help!" If help comes, we attribute it to divine in- 
tervention in recognition of our particular worth- 
iness, give thanks, and make a mental note to trust 
more completely in God hereafter. If help doesn't 
come, if that grenade lands right in our foxhole, 
we may get sour on God or decide that God 
doesn't have that much clout in the course of 
human events after all. 

I like where Borsch comes out in his reflections 
on the plane accident: "God was not present to in- 
tervene and save me and others from the crash, 
but God nonetheless was not absent." In the valley 
of the shadow of death, God is with us. 

Borsch goes on: "The God who cannot be seen 
is yet present as the Spirit of all that is, willing to 
share in all the consequences of creation — includ- 
ing evil and suffering — and seeking to transform 
them through love." 



i\.s we contemplate the symbol of the cross this 
Easter, let us keep in mind its great lesson, that 
while God is willing to share in the pain and 
tragedy of life, it is not divinely ordered that we 
should be spared our share of that pain and 
tragedy. Rather, it is intended that, trusting in 
God, we bear the pain, survive the tragedy, walk 
through the darkened valley, knowing that 
through our sometimes sorrowful pilgrimage we 
will find new meaning for life and a strengthened 
faith. Concludes Borsch: "From God comes the 
power for life's greatest miracle— not some con- 
travention of the natural order, but the possibility 
that men and women find the trust, in the midst of 
mortal frailties and tragedies, to care for one 
another, to struggle for fairness, and to tell of the 
God who shares with them." 

Now that, I'd like to tell my old missionary 
host, is the way the Lord really works, not 
sometimes, but always and forever. — K.T. 



32 MESSENGER April 1985 




The Church of the Brethren General Board, meeting at Elgin, Illinois, March 
3-7, 1984 declares all of the property held by this corporate body to be "nuclear 
free zones.** Specifically, 

1. Our property shall not be used to design, test, produce, store or deploy 
nuclear weapons. 

2. We state to our government that we do not wish such property defended by 
the use or threat of use of nuclear weapons. 

3. We ask all nuclear powers of the world to avoid targeting these properties 
with nuclear weapons. 

Having declared those properties for which we have stewardship to be 
"Nuclear Free Zones,** we now encourage all parts of our church to consider 
similar action: acting corporately as districts, congregations, seminary and col- 
leges, retirement homes and hospitals, camps; acting personally as members 
regarding residences, businesses, and other properties. 

In response to the above action, the following Brethren Districts, Congregations, 
camps and members have declared their properties to be "Nuclear Free Zones.*' 



districts 

iFlorida and Puerto Rico District 
[llinois and Wisconsin District 
Pacific Southwest District 
Southern Ohio District 
Western Plains District 
West Marva District 



Church of the Brethren Congregations 

Battle Creek, Michigan 
Cedar Creek, Northern Indiana 
Center, Western Pennsylvania 
Champaign, Illinois/Wisconsin 
Copper Hill, Virlina 
Connellsville, Western Pennsylvania 
Drayton Plains, Michigan 
Dundalk, Mid-Atlantic 
Eagle Creek, Northern Ohio 
Eastwood, Northern Ohio 
Eden Valley, Western Plains 
Elkhart Valley, Northern Indiana 
Everett, Middle Pennsylvania 
Eversole, Southern Ohio 
Fellowship, Virlina 
Flora, South/Central Indiana 
Franklin Crove, Illinois/Wisconsin 
Freeport, Illinois/Wisconsin 
Girard, Illinois/Wisconsin 
Glade Valley, Mid-Atlantic 
Good Shepherd, Missouri 
Harper Woods, Michigan 
Huntington, South/Central Indiana 
Immanuel, Mid-Alantic 
Little Pine, Northern Indiana 
Live Oak, Pacific Southwest 
Lorida, Florida/Puerto Rico 
Midland, Virlina 



Marilla, Michigan 

Morgantown, West Marva 

Mt. Bethel. Virlina 

Muskegon, Michigan 

Newport, Shenandoah 

Panther Creek, Northern Plains 

Peoria, Illinois/Wisconsin 

Polo, Illinois/Wisconsin 

Prince of Peace, Pacific Southwest 

Rice Lake, Illinois/Wisconsin 

Roanoke Central, Virlina 

Rodney, Michigan 

Shelby, Missouri 

Skyridge, Michigan 

Springfield, Illinois/Wisconsin 

Stanley. Illinois/Wisconsin 

Topeka, Western Plains 

Trinity, Southern Ohio 

Turkey Creek, Northern Indiana 

Wiley, Western Plains 

Woodbury, Middle Pennsylvania 

Worthington, Northern Plains 



Camps 



Camp Emmaus 
Camp Mt. Herman 
Camp Colorado 
Camp Ithiel 



Members 

Alley, Robert & Linda 
Annan, Murrel & Helen 
Arnold, Levi J. 
Atkinson, Beth 
Becker, Arthur 
Beckwith. Carl & Carrie 



Beery, Dean & Susan 

Beery. Robert & Irene 

Berkebile, Janet 

Berkebile, John 

Billet, Delbert & Frances 

Blocher, Cathy 

Bloom, Ray & Geneva 

Bollman, Vesta 

Boose, Raymond & Mary 

Bostich, Mabel 

Boyer, Charles & Shirley 

Bowman, Helen & Kenneth 

Broune, David & Mabel 

Buchanan, James & Esther 

Calblian. Bernard & Lois 

Carpenter, Elsie 

Carpenter, Gerald 

Carter, Clyde & Karen 

Covey, Zina 

Cripe, Steven R. 

Cripe, Linda L. 

Crouse. Tim 

Custer, Hugh & Rebecca 

Donaldson, Raymond 

Eddy, L.K. 

Egge, Dean & Doris 

Eh ret, Larry 

Ehret, Victoria 

Ellis. Don & Vicki 

Fike, Lester 

Finifrock, Brad 

Firebaugh, Doug & Audrey 

Firebaugh, Morris & Florence 

Fisher, Herbert 

Frantz. Robert & Alice 

Fry. Clyde & Elsie 

Fry, Dorotha & Ivan 

Cemmer, Robert & Myrna 

Gibble. Lamar & Nancy 

Gibson, Merlin & Lois 



Gonser, John & Marie 
Green, Edna 
Guyton, Albert M. 
Guyton, Maryellen 
Hanawalt, Eloise C. 
Haworth, Paul & Virginia 
Heisey. Wilbur & Marjorie 
Herbst, Albert & Helen 
Hogginbothon. Earl & Phyllis 
Howell, Matthew 
Huse, Horace & JoAnn 
Ikenberry, Ernest & Leona 
Jeffrey. Charles & KK 
Johansen, Charles & Vera 
Jones, Jill & Timothy 
Jones, Ralph & Reba 
Justinano, Myrtis 
Kelsey, Cary 
Kenega, Devon 
Kieffaber, Edith 
Kilmer, Carl 
Klahre, Glenn & Donna 
Kling, Gary & Pam 
Knoll, Evan & Lola 
Koop, Carl & Patsy 
Leckrone, Ray & Genevieve 
Lehmer, Lynne 
Lefever, Grace 
Lefever, Nancy & Bart 
Markley, Diana & Leland 
Mason, James 

Matsuoka, Fumitaka & Char 
McCray, Jack & Lila 
Miller, Melvin & Evelyn 
Miller, Myron 
Mitchard, Guy & Marilee 
Mooneyhr, Kenneth 
Moore, Jim & Joy 
Moyer, Harold & Hazel 
Mueller, Harold & Romy 



Paulus, Benjamin & Janice 

Person, Mark 

Phenix, Gena & Phillip 

Poling. Edward & Marjorie 

Radcliff. Lisa & Carleton 

Reed, Debbi 

Replogle. Violet 

Rhoades, Gerald & Rita 

Rhoades, Ruby & Benton 

Roller, Eleanor & Gerald 

Rosenberger, W. Clemens 

Royer, Charles F. 

Rupel, Lavon & Dennis 

Schetter, Doris 

Schnepp, Candace & Robert 

Senesi, Stephen & Phyllis 

Shank, Linda 

Shipley, Mrs. Floyd 

Shimer, Laverne 

Shonk. John 

Simons, Ann-Carol & Stephen 

Smith. Jeanne 

Snider, Dana & Nelda 

Snyder, Fern & Ed 

Stump, Lawrence & Mildred 

Swigert, William M. 

Wallin, Maud 

Watts, Otha & Helen 

Weaver, Elmer & Hazel 

Weber, Linda 

West, Guy & Naomi 

Wilson, Leland & Patricia 

Wise, Sylvis E, 

Wise, Roscoe 

Withers, Robert 

Walgemuth, James & Louise 

Yoder, Royal & Arlene 

Ziegler, Esther 

Zinn. Sandy 



If you would like more information about this movement, please send the attached coupon to: Charles Boyer, 
Peace Consultant, Church of the Brethren, General Board, 1451 Dundee Avenue, Elgin, Illinois 60120. 



I am interested in receiving information and forms for the Nuclear Free Zone registration project. Please send 
materials to: 

Name 



Address 
City 



State 



Zip Code 



Many 
happy returns. 



\ 




An invest- 
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joyous re- 
turns: That's 
the Church 
Extension 
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Your savings 
dollars placed 
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called for to 
help young 
congregations grow. The 
Church Extension Loan Fund 
is a direct means of assisting 




congregations in the construc- 
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^^^ All the while 

^H^k the investor re- 
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The 
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the church? 

Clip and return the coupon 
below. It's your passport to 
many happy returns. 







church of the Brethren General Board, 1451 Dundee Avenue, Elgin, IL 60120 

To invest in church development through the Church Extension Loan Fund, I enclose 
n check D money order for $ (Minimum note: $500). Please issue an invest- 



ment note at 7.5 % interest for five years. 

Make the note payable; D In my name as written below. 

and 



n Jointly in my name 



who is 



(insert relationship) and 



whose Social Security number (SS#) is 
Name 



SS#_ 



. Date. 



St./RFD 



City. 



. State and Zip . 



CHURCH EXTENSION LOAN FUND 



CHURCH OFTHE BRETHREN 



MAY 1985 









Let the redeemed 
of the Lord 
say so! 

-Psalm 107:2 





mM(^^^i 



12 

14 

17 
20 

24 
26 



Releasing our Best Gifts. Are we "The Few, the Proud, the 
Brethren?" Paul E. R. Mundey calls on us to be faithful disciples, 
including sharing our "warm fellowship and treasured friends, to share 
our rich community in Christ." 

Covenant Evangelism, a true encounter with the Lord brings a 
radical "no" to life as we've known it. Henceforth, says Robert W. 
Neff, we must reflect Christ's life and power so others can see his living 
presence in us. 

What's So Great About Being Brethren. Nine new Brethren 

tell what it was that attracted them to the Church of the Brethren. 

Needed: A Brethren High Profile. Brethren have a witness to 

make to their fellow American Christians, says James A. Gittings. And 
to begin with, we've got to start feeling good about ourselves. 

'Needing to Grow': Evangelism at Broadfording. 

Broadfording is a new/old congregation that could have chosen to turn 
inward. Instead, reports Kenneth L. Gibble, it is a forward-looking 
Brethren group that keeps stirring new growth. 

Perfect Like the Heavenly Father. Being perfect is a tail 

order, says Anthonie van den Doel, but when we put ourselves to it, we 
will discover new power. 



Pontius' Puddle, drawn by Joel Kauffmann, debuts (1) . . . In Touch profiles 
Naomi Wenger, Jennersville, Pa.; Oiga Serrano, Rio Prieto, P. R.; and Judith 
Georges, Newport News, Va. (2) . . . Outlook reports on General Board. 
Employee recognition. J. Roger Schrock appointment. Pension Board. Ethiopia 
aid. Disaster Fund grants. Nicaragua testimony. Myer visit. Robert Durnbaugh 
appointment. EFUM. Adventure in Mission (start on 4) . . . Update (8) . . . 
Listening to the Word, "Jesus Is Coming Again" (9) . . . Special Report, 
"Letters to Nigeria," by Nancy Werking Poling (10) ... "A Reluctant 
Evangelist," by Donald H. Shank (15) . . . Small Talk (23) . . . "Roots in the 
Wind," by Debbie Ritchey (28) . . . Opinions of Dave Polley, John Forbes, 
Ronald Brunk, and D. Luke Bowser (start on 30) . . . Windows in the Word 
(31) . . . Turning Points (31) . . . Editorial, "How's Your Evangelism 
Playing?" (32). 



EDITOR 

Kermon Thomasson 

MANAGING EDITOR 

Wendy Chamberlain McFadden 

EDITORIAL ASSISTANT 

Kathleen Achor 

SUBSCRIPTION SERVICES 

Norma Nielo, Sandy Kleist 

PROMOTION 

Kenneth L Gibble 

PUBLISHER 

Connie S Andes 

VOL. 134, NO 5 



MAY 1985 



CREDITS: Cover, 6 Phil Grout. 1 Joel Kauff- 
mann. 2 James F. Lehman. 3 top Stephen New- 
comer. 4, 5, 19 right Kermon Thomasson. 7 Nguyen 
Van Gia. 9 art by Kenneth L. Stanley. 10 Tim 
Ryman. 1 1 top Leon Sollenberger . 1 1 lower left and 
right Phil Rieman. 12-14, 21 art by Kermon 
Thomasson. 17 right Tim Jones. 18 top center Jerry 
Crouse. 26-27 Religious News Service. 



Messenger is the official publication of the 
Church of the Brethren. Entered as second-class 
matter Aug. 20, 1918, under Act of Congress 
of Oct. 17, 1917. Filing date, Nov. 1, 1984. 
Messenger is a member of the Associated 
Church Press and a subscriber to Religious News 
Service and Ecumenical Press Service. Biblical 
quotations, unless otherwise indicated, are from 
the Revised Standard Version. 

Subscription rates; $10 one year for individual 
subscriptions: $18.50 two years. $8 per year for 
Church Group Plan. $8 per year for gift sub- 
scriptions. School rate 50T per issue. If you move 
clip address and send with new address. 
Allow at least five weeks for address 
change. MESSENGER is owned and 
published monthly by the General 
Services Commission, Church of the 
Brethren General Board, 1451 Dundee 
Ave., Elgin, 111. 60120. Second-class 
postage paid at Elgin, 111., May 1985. Copyright 
1985, Church of the Brethren General Board. 



1 



FAIRER REPRESENTATION NEEDED 

I believe that this year at Annual Conference 
special committee is to bring an evaluation am 
proposed alteration for organization in th 
Brotherhood. (Thinking of the Review an, 
Evaluation Committee?— Ed.) 

I have noticed that congregations that ar 
represented on the General Board and/or distric 
boards have more interest and are more respon 
sive than those who have no representation, 
have a simple proposal: Each congregatio 
would elect a representative to the district board 
The district board would be made up of on 
representative from each congregation, electe 
for a three- or five-year period, and serving mor 
than two terms. 

For the General Board, each district woul 
elect a representative to a five-year term, eligibl 
for re-election once. If anyone who is on th 
district board moved to another congregatior 
then that person would have to resign immediate 
ly. The congregation would elect someone else 
The same should be true of a person representin 
the district on the General Board. It might b 
good to require that no one could serve mor 
than 10 years on either board in a lifetime. 

One illustration: I am serving as pastor of on 
of the smallest churches in Northern Indiana 
When 1 came here the congregation had n 
representation on the District Board. This run 
about true to form. Finally we got one represer 
tative on the district board. And then last yea 
after district meeting we had two people on th 
district board. That means that some othe 
churches have none. 1 have no objections to thes 
two people serving except that now we have mor 
than our share. 

Kenneth W. Hollinger 
Goshen, Ind. 



AGONY AND ECSTASY 

Peter Michael's "Ethiopia's Agony" (March) i 
one of the best articles I have read describing th 
hunger situation there. 1 would like to reprint : 
in the May issue of Missionary Messenger, put 
lished by the Eastern Mennonite Board of Mis 
sions and Charities. 

1 very much enjoy Messenger. 1 remembe 
when it was published on newsprint or paper o 
that quality. Now 1 appreciate it, not only for it 
content, but for its excellent layout. 

Janet H. Kreider 
Editor 

Missionary Messenger 
Salunga, Pa. 

SOCIAL SECURITY NO VILLAIN 

M. L. Showalter (February Letters) repeats 
common and gross error when he states that 4 
percent of the federal budget goes to social pro 
grams and to the poor. The President likes to ti 
this figure to about 28 percent for the military 
He contrasts this to the late 1960s, when thes 
percentages of the total budget were approx 
imately in reverse order — all of this to play dowi 
the magnitude of the current military budget 
Social Security becomes the villain since it is ; 



;ry large part of the 42 percent. 

However, in defending the cost of hving in- 
eases for Social Security, Reagan presents the 
ulh when he says that Social Security has 
jthing to do with the budget and the national 
;ficit. While it is included in the budget, Social 
;curity is only "pass through" money. Its funds 
e not for general use; nor are other federal 
inds used for Social Security. 

It is a savings account in which funds have 
ime from participants and are paid out to par- 
;ipants. Its size has become great as millions of 
;w workers have enrolled since the 1960s. But 
1 size compared with the military is completely 
■elevant. It is a savings. The military is expense. 

1984 its fund had a surplus of $1.6 billion, 
nly a small part of the 42 percent has anything 

do with direct aid to"the poor. 

Lyle M. Klotz 
lympia. Wash. 

XUL AND HIS WORLD 

Things in Messenger that I don't agree with 
ily challenge me to do more thinking on the 
bject. 

The apostle Paul fulfilled his calling and met 
e issues of his day that were ripe for dealing 
th and for change. The world at that time was 
It ready for some changes — such as the aboli- 
)n of slavery. Paul only made a plea to masters 
be kinder to their slaves. Consider how hard 
; find it to erase the scars of slavery more than 
:entury after its abolition here in the USA, and 
en imagine what would have happened if Paul 
d called for abolishing slavery in his day. 

Violet Liskey 
esno, Calif. 

ET'S LISTEN TO EACH OTHER 

I am distressed by the self-righteousness and 
dgmental spirit displayed in some of the letters 
at appear in Messenger. 
And this judgmental attitude, this smug super- 
rily is not the exclusive property of either the 
onservatives" or the "liberals" as we argue over 
liefs and our use of the Bible. Can't we learn to 
alog, to listen to each other in love, to learn 
3m one another? 

Those who understand the Bible as the literal 
)rd of God would do well to hear the other 
le's insistence that scripture needs to be under- 



Pontius' Puddle 



stood in its historical context before we can ap- 
propriate it with integrity for our own benefit. 
And those who have a more "critical" under- 
standing of scripture would do well to hear the 
other side's insistence that if we are to be called 
Christians, then the Bible must, in some manner, 
be authoritative in our life. 

We need each other, and we need to listen and 
respond to each other with love. 

John Holderread 
Billings, Okla. 

HOORAH FOR DIVERSITY 

1 appreciate the way Messenger presents a 
broad spectrum of viewpoints held by the Breth- 
ren. It certainly represents the diversity within us. 

From reading some views, I wonder how such 
people can be so forceful in expressing their in- 
tolerance. Do they feel that peace can be achieved 
with such attitudes of unacceptance? Peace on 
earth? Even peace within the church? 

One of my favorite Messenger features is "In 
Touch." And I like the way you summarize An- 
nual Conference for those of us who can't attend. 
Many reports we get lack full information, and I 
like to know the outcome of each item (even 
though we do a lot of wheel-spinning). 

Thanks for a readable magazine full of infor- 
mation that helps keep us Brethren a cohesive 
group. 

Jean M. Winters 
Eglon, W. Va. 

A MORE EFFECTIVE EVANGELISM 

I listen to the world news and tears come to my 
eyes. I feel ashamed of my fellow Americans and 
even of my church. Why can't we do more to 
help the needy? 

We receive so much promotional material 
from the church publicizing women's meetings, 
"Alive in '85" evangelism meeting, tours here and 
there, all sorts of costly events. I wish we had a 
most Christ-like attitude. Christ urged us to feed 
the hungry, clothe the naked, minister to the 
needy. 

Why don't we use the money planned for pro- 
moting our own church to do the things Christ 
called us to do? Many more people will be won to 
Christ by our help shown to those in need than 
by our promoting our own growth and other ac- 
tivities. 

Nettie Thomas 
Warrensburg, Mo. 



KY CHORCW \S 
WOPEUESS WHEN 
IT COKES TO 
EVA.NCrEUSlA. 



A LOT OF 
COMGrREGrATlO^IS 

STROG-6LE wnru 

TH/!CV ISSOE. 




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YE AW, BOX mow t^AMY 
CWURCWES DO VOU KNOW 
THAT RAVE AN UNUSTED 
PHONE NUMBER'?, 



Joel Kauffmann confesses that his art 
career began when he took to doodling as a 
small boy sitting through his father's ser- 
mons in the Mennonite Church. Later on, 
he took an art correspondence course, but 
"didn't do well" with it. 

The creator of "Pontius' Puddle," which 
makes its Messenger debut this month, 
spent several of his adult years finding his 
strong suit among various communication 
skills. He pursued journalism, but an ambi- 
tion to be a political cartoonist kept gnaw- 
ing at him. About six 
years ago, while em- 
ployed by the Menno- 
nite Board of Mis- 
sions, he began a car- 
toon feature called^ 
"Sisters & Brothers." 
The cartoon spoke to 
specific Mennonite 
issues, and appeared 
mainly in Gospel Her- 
ald, a weekly publica- 
tion of the Mennonite 
Church, published in Scottdale, Pa. 

But Joel wanted to expand the issues to 
broader church concerns. In February 1983, 
he launched a frog named "Pontius" out 
onto the ecumenical puddle, and his new car- 
toon feature has been saucily sailing along 
ever since. "Pontius' Puddle" now appears in 
some 40 publications in the USA and 
Canada. 

Pontius occupies only about a quarter of 
Joel's time, however. He is also part of a non- 
profit, independent Mennonite film group 
called Sisters & Brothers (Where have we 
heard that name before?), based in Harri- 
sonburg, Va. The group has produced sev- 
eral films with themes relevant to the life of 
the peace churches. Joel is screenwriter and 
author of its latest film, now in production in 
Switzerland and Germany, which presents 
Anabaptist beginnings, centered on the life 
of one of that movement's pioneers, Michael 
Sattler. (See April Messenger, page 8.) 

I have to admit that when 1 first began 
receiving batches of "Pontius' Puddle," I 
cynically figured it was some 
amateurish effort that 
would soon fold. But I kept 
looking at them and chuck- 
ling at Joel's gentle jibes, and 
decided there was a place in 
Messenger for just such a 
touch of humor. So you will 
be seeing Pontius in 
Messenger each month 
hereafter . . . assuming the 
puddle doesn't dry up. 
— The Editor 

May 1985 messenger 1 



Naomi Wenger: Leaven for the Lord 



"I'll bring them in, and 
you must make them 
feel welcomed," the 
pastor challenged. "Fire 
in the pulpit and ice- 
bergs in the pews have a 
canceling-out effect." 

Naomi Wenger was 
sitting in the third pew. 
With those words haunt- 
ing her, she responded to 
this call of God to alter 
her style of ministry 
from that of a tradi- 
tional deacon and lay 
member to that of an 
ambassador of Christ in 
her home church. 

She moved from the 
front to the very back 
pew, where she could 
see and greet visitors 
after the service. For 
her, when the worship 
ended the service began. 
She invited visitors to 
return, and inquired 
about their origins and 
interests. Later she passed on the informa- 
tion to her pastor. 

Her missioner role broadened her ap- 
preciation for people, eradicated preju- 
dices and stereotypes, and developed the 
beautiful gift of accepting people as they 
are. 

Recently she befriended a battered wife 
and mother who appeared in the worship 
service seeking support. Naomi hugged 
her, and walked with her through her pain 
on a journey that led to the baptismal 
waters and joy in Christ. Now members 
of the woman's multi-racial family have 
joined her in worship. 

In a recent board retreat at Jennersville 
Church of the Brethren, where Naomi 
now worships, the church board chairman 
testified that "way back 13 years ago, 
Naomi Wenger witnessed to me." Her 
spirit and commitment had made an im- 
pact on his life and created in him a 
desire to serve the church. 

The story of Abraham in Genesis 12 is 
Naomi's platform for ministry. God said 
to Abraham, "Go." Abraham must have 
asked, "Where?" God said, "Go out from 
your country, your people . . . and I will 

2 MESSENGER May 1985 




bless you." 

Abraham went without any guarantees. 
It was only because he went that he 
received the blessing: no going, no bless- 
ing! Naomi left the Mechanic Grove 
church where she had been a member for 
37 years and went next door to the 
Lampeter mission field. Five years later, 
she responded again to the call of her 
ministry and presence at Jennersville. 

Naomi was never a president, never an 
organizer. "I'm not an administrator. 
Even the Lord knows that!" she quips. 

Rather, Naomi is "leaven" that changes 
the climate of a congregation. She shares 
a contagious faith with an enthusiasm that 
propels her to offer God's love, accepting 
all persons as they are. Her ministry is 
hemmed in and intertwined by the 
thoughts expressed on the burlap banner 
that hangs on her living room wall: 

"A bell is not a bell until you ring it, 

A song is not a song until you sing it. 

Love was not put in the heart to stay. 

For love isn't love 'til you give it away." 
-Earl K. Ziegler 

Earl K. Ziegler of Harrisburg, Pa., is executive of 
A llantic Nonheasl District and Naomi Wenger's 
former pastor. 



Olga Serrano: Motiva 

The remote mountain region of western 
Puerto Rico is the setting for the pastoral 
ministry of the Church of the Brethren's 
only ordained Hispanic woman. Olga Ser- 
rano may be far removed from stateside 
Brethren population centers, but she is a 
leader in the midst of a growing Brethren 
witness on the island. 

Olga came to the Church of the 
Brethren in 1982, accepting a call to serve 
the Rio Prieto fellowship as pastor. Her 
husband, Mario, is the pastor of the near- 
by Castaner congregation. They had been 
acquainted with Brethren in their native 
Ecuador, where Olga recalls her attraction 
to their expression of familial love and 
emphasis on New Testament belief and 
practice. 

Since coming to know the Brethren 
more closely in the last two years. Pastor 
Serrano has discovered another Brethren 
characteristic that both attracts and sup- 
ports her in ministry. It is the denomina- 
tion's work for justice, especially in regard 
to women. "Jesus loved and esteemed 
women, giving value to their lives and 
ministry," she says. 

It was during her study at the Latin- 
american Biblical Seminary in San Jose, 
Costa Rica, that she was awakened to the 
possibility of women serving in the 
pastoral ministry. Though Latin American 
culture has inhibited her and other women 
in fulfilling the pastoral call, Olga has 
found a greater acceptance for her 
ministry in Puerto Rico and in the Church 
of the Brethren. 

Because of her example, Olga believes 
that "more women are recognizing their 
ability to lead in the church, realizing it is 
not inappropriate for them to offer their 
gifts in ministry and carry out the work of 
God." She is eager for the day when more 
women pastors will join her as colleagues 
in Puerto Rico. 

Those characteristics that have attracted 
Olga to the Brethren are the same ones 
that she strives to communicate to others. 
For her, announcing the Good News of 
salvation is only half the task of evangel- 
ism; the other half is denouncing injustice 
and working toward dignity for all people. 
Her vision is a church where "the woman 
is placed in her proper position, which is 
that of equality with man as a creature 
of God." 



r ministry 




P 



.** 



To witness Olga at work is evidence of 
her pastoral calling. In addition to her 
work with the Rio Prieto fellowship, she 
is active in coordinating Brethren women 
gatherings in Puerto Rico, working with 
elderly and handicapped persons, minis- 
tering as a chaplain at the Castaner 
Hospital, and serving on the ministry 
commission of the District of Florida and 
Puerto Rico. 

When speaking of her motivation for 
ministry, Olga stands firmly on Jesus' 
words to the women who saw the risen 
Lord: "Do not be afraid; go and tell my 
brethren ..." (Matt. 28:10). Go and tell 
without fear. That's what Olga Serrano is 
about.— Stephen Newcomer 

Stephen Newcomer is associate district executive for 
Florida and Puerto Rico District. 



"^k 




Judith Georges: Call her compassionate 



It is time for the children's sermon, and 
children of all ages pour down the aisles 
to surround a young woman wearing a 
clerical robe. For these youngsters, as well 
as for the other members of the Ivy Farms 
Church of the Brethren in Newport News, 
Va., Judith Georges is a very special per- 
son. 

Last fall, Judy joined Ivy Farms as the 
only woman pastor in Virlina District. For 
some, this change was like a breath of 
fresh air. Others were skeptical. Could 
they accept a woman as pastor? Was it 
too much of a change? There had been 
little to prepare the congregation for this 
situation, and Judy would have to prove 
herself. 

One of the first things she had to 
develop was a high level of trust. "This is 
so new there aren't very many road maps 
to follow," said Judy. 

When the congregation saw her for the 
first time at a church picnic, some 
members saw both her youth and her sex 
as obstacles. But she was extremely open 
and friendly, and from that time on Judy 
has opened herself to others in many 
ways. She has visited in the homes of her 
parishioners, been part of the fun times of 
various groups — from youth "lock-ins" to 
a party for a beloved senior citizen — and 
has been there for those who were ex- 



periencing times of trouble. 

Church members speak most often 
about Judy's openness and compassion. 
Compassion is something that all ministers 




which a woman shows that compassion. 

That difference is hard to define. 
Perhaps it is seen not so much in words as 
in the lack of self-consciousness about 
emotions. For Judy, the right words just 
seem to be there, and so is the empathy. 

Judy seems to be able to communicate 
with everyone. Said one young person, 
"Through Judy I have come to understand 
our church and what it stands for. I have 
more enthusiasm for the church service 
because 1 not only enjoy the sermons but 
1 also understand them." — Joann Fivel 



Joann Fivel, a member of Ivy Farms Church of the 
Brethren in Newport News, Va., is a teacher at 
Ferguson High School. 



should have and that many male ministers 
do have, remarked one person, but there 
is something different about the way in 



Help us get in touch. Do you know 
someone who ought to be in In 
Touch? Remember, In Touch 
sketches are about people who are 
doing interesting things, are giving a 
significant witness, or have had a 
unique experience. Please don't 
think of them as "tributes. " Send us 
your suggestions, along with a brief 
statement about them. Write: Mes- 
senger, 1451 Dundee Ave., Elgin, 
IL 60120. 



May 1985 messenger 3 



Board speaks on farm crisis, aging, Cuba, 
and endorses major stewardship program 



General Board members spent con- 
siderable time at their March meeting 
discussing and endorsing a major new 
stewardship program called Adventure in 
Mission. The energetic effort combines 
stewardship education and program fund- 
ing, and is an unprecedented partnership 
of the General Board, Bethany Theo- 
logical Seminary, and the districts. (See 
article on page 7.) 

In light of the current farm crisis, 
General Board members passed a state- 
ment that expresses concern for Brethren 
caught in the crisis and suggests ways for 
church members to respond within their 
communities and to state and federal 
governments. The paper points to the 
denomination's rural roots and refers 
members to the 1974 Annual Conference 
Statement on Church and Farm Issues. 

A more in-depth paper on the farm 
crisis will come before the General Board 
in July and is expected to be brought 
before delegates at Annual Conference. 

Board members also approved and 
passed on to Annual Conference state- 
ments on aging and genetic engineering, a 
response to last year's query on tithing, a 
resolution on Cuba, and a recommenda- 
tion to establish a Church of the Brethren 
foundation. 

The statement on aging, written by the 
Task Force on Aging of the Brethren 
Health and Welfare Association, calls 
upon the denomination to respond to 16 
goals for ministry with the aging. The 
paper describes the current situation for 
older adults, gives an ethical and biblical 
context, and outlines the church's respon- 
sibilities. 

The paper on guidance in relation to 
genetic engineering gives cautious approval 
to elements of genetic engineering, but 
calls for emphasis on moral guidelines, 
undergirded by the Scriptures. The paper 
goes to Annual Conference, which in 1983 
instructed the board to monitor the field of 
genetic engineering and to report to the 
membership within two years. 

"Christian Stewardship: Responsible 
Freedom" is the General Board's response 
to the 1984 Annual Conference's request 
for an update of the 1963 Statement on 
Tithing and Christian Stewardship. Using 
the image of the "faithful and wise 
steward," the paper deals with stewardship 
of all life, including financial resources. 



The resolution on normalizing relations 
with Cuba encourages the government of 
the United States to restore normal 
diplomatic and trade relations with Cuba. 
Mentioning the unity that Christians ex- 
perience as members of the body of 
Christ, the paper describes the relation- 
ship that has grown between the Church 
of the Brethren and Iglesia Cristiana 
Pentecostal in Cuba. 

The recommendation to establish a 
Church of the Brethren foundation 
emerged from the work of a General 
Board committee directed by Annual Con- 
ference to make a comprehensive study of 
foundations. This committee was expected 
to make recommendations to help a 
separate Annual Conference committee 
that is studying the Bethany Hospital 
Foundation and the Brethren Health 
Education Foundation. 

The General Board committee reported 
that the denomination urgently needs the 
services of a foundation, and recommend- 



ed that Annual Conference appoint a 
committee to establish one. 

In other business, the General Board: 

• Approved a Communication Policy 
for the General Board. 

• Studied the issue of the Brethren and 
law, by reviewing Annual Conference 
decisions, poHcies of other denominations, 
and litigations in which the Church of the 
Brethren is currently involved. In an in- 
terim action, the board decided not to 
enter lawsuits unless approved by the 
General Board, or by the Executive Com- 
mittee if there is not time for board 
authorization. Guidelines will be for- 
mulated and brought to the board. 

• Heard and responded to the report of 
the Review and Evaluation Committee, an 
Annual Conference committee appointed 
to review and evaluate the work of the 
General Board. The committee will report 
at the Phoenix Annual Conference. 

• Elected Connie S. Andes, executive 
of the General Services Commission, to 
serve as a representative to the National 
Council of Churches Governing Board, 
replacing Ruby Rhoades. 

• Expanded the 1985 budget parameters 




Laura Sewell 



Employees recognized 
for years of service 

At its March meeting, the General 
Board honored Laura Sewell, the last 
Church of the Brethren missionary in 
India, with a citation in recognition of 
36 years of service there. She retired 
last December. 

Also cited for service were departing 
staff members Mervin Keeney, Carol 
Sherbondy White, and Virginia 
Hileman Meyer. The hfe and ministry 
of Ruby Rhoades was remembered in 
statements read by Robert W. Neff, 
general secretary, and Elaine 
SoUenberger, chairwoman. 

Seventeen Elgin-based employees 
were honored at the annual General 
Board/Pension Board recognition din- 
ner: John Post, 30 years; Elva M. 
Ehlert and Donald Stern, 20 years; 
Charles L. Boyer, Merle Crouse, H. 
Lamar Gibble, Doris I. Lasley, Eleanor 
Wooters Plagge, and Clyde Weaver, 15 
years; Richard B. Gardner, Dolores 
Lenz, Vinnia Pease, and Kermon 
Thomasson, 10 years; Bob Durnbaugh, 
Robert E. Faus, Cheryl Ingold, and 
Dale E. Minnich, 5 years. 



4 MESSENGER May 1985 



by $12,500 to allow for research and 
development of computer technology that 
cannot be handled within budget. Last fall 
the Administrative Council established the 
Advisory Committee for Technological 
Use (ACTU) to follow up on a major 
study done by an outside firm. During 
1985 the committee will investigate soft- 
ware, survey congregations and districts, 
and work on a philosophy statement. 

• Learned that a committee has been 
established to study a large deficit in the 
SERRV budget. SERRV reported an 
overage of $144,000 in 1984 and is ex- 
pected to go over budget by $200,000 in 
1985. The committee will explore alter- 
natives and propose corrective actions. 

• Recommended that Annual Confer- 
ence appoint a continuing committee to 
monitor benefits for pastors. 

The General Services Commission 
reviewed the first half of a major Brethren 
Press production study in preparation for 
a decision on the future of printing ser- 
vices; approved and forwarded to the 
board a set of objectives for the com- 
munication team; appointed William 
Eberly to a second four-year term on the 
Historical Committee; and received an up- 
date on the work of the Publishing Coun- 
cil, a staff committee charged with coor- 
dinating the publishing work of the 
board. 

The Parish Ministries Commission 
reversed an earlier decision to narrow the 
age span of participants at National 
Youth Conference. As before, all youth 
who have completed ninth grade through 
one year of college are eligible to attend. 
PMC studied reports on the progress of 
the Brethren-Mennonite hymnal, Hispanic 
congregations in Puerto Rico and the US, 
the 100th anniversary of women's work, 
the Alive 85 evangelism conference, and 
development of a manual on growing and 
developing congregations. 

The World Ministries Commission spent 
a major portion of time discussing its rela- 
tionship to a proposal by the Pacific 
Southwest district board that the district 
recognize a congregation in Korea as a 
new church development project. The 
commission asked the general secretary 
and other specific leaders to review the 
situation and make decisions. WMC also 
heard a report from retired India mis- 
sionary Laura Sewell, received a proposal 
for a Spanish-speaking Brethren Volunteer 
Service unit, and allocated an additional 
$5,000 to Heifer Project International 
because of need in Africa. 




Schrock named head 
of World Ministries 

J. Roger Schrock has been named executive 
for the World Ministries Commission of the 
General Board, effective May 15. 

In his new position, Schrock will ad- 
minister the programs of Brethren 
Volunteer Service, peace witness, refugee 
resettlement and disaster response, the 
Washington Office, SERRV, New Wind- 
sor Service Center operations, agricultural 
exchange programs in Poland and China, 
economic justice/global education, and 
outreach and development programs on 
six continents. He will also carry broad 
executive responsibilities as a member of 
the Administrative Council. 



Schrock's career with World Ministries 
began in 1967, when he took a three-year 
teaching assignment at Waka Schools, in 
Nigeria, to fulfill his alternative service 
obligations. In 1971, after a stint of farm- 
ing in Minnesota, he was called back to 
Nigeria to be business manager of the mis- 
sion hospitals of the Church of the 
Brethren. Schrock's responsibilities were 
rapidly expanded, until he headed the 
Lafiya health care program, which the 
Brethren were developing at the time. He 
directed Lafiya until 1976, when the pro- 
gram had matured and begun to be 
operated by Nigerians. 

Schrock returned to farming, but in 
1977 he was called to serve as pastor of 
the Lewiston (Minn.) Church of the 
Brethren. In 1980 he accepted a position 
as coordinator of a primary health care 
program in Mayom, Sudan, serving 
through the World Ministries Commis- 
sion, but under the supervision of the 
Sudan Council of Churches. He left that 
program in October 1983 to serve as 
Africa representative on the World 
Ministries staff. 

In his overseas work, Schrock has con- 
sistently stressed the training and use of 
nationals as personnel and in the steady 
indigenization of all mission program. 

Schrock and his wife, Carolyn, are 1967 
graduates of McPherson College in Kan- 
sas. Carolyn taught at Waka Schools, and 
served with Roger in both the Lafiya and 
Sudan health care projects. 



Pension Board adopts 
investment guidelines 

The Church of the Brethren Pension 
Board adopted revised investment 
guidelines at its March 2 meeting. Priority 
was again given to investing in securities 
that support a society consistent with the 
policy statements of Annual Conference. 

New investments are prohibited in 
1) the 25 companies receiving the largest 
dollar volume in contracts from the 
Department of Defense, if more than 10 
percent of their business is with that 
department; 2) companies operating in 
South Africa that are not signatories to 
the 1984 revision of the Sullivan Prin- 
ciples; and 3) companies deriving more 
than 20 percent of gross revenues from 
the manufacture and sale of alcoholic 
beverages, tobacco, or the operation of 
gambling devices. 



The guidelines also set objectives for 
stability, preservation of capital, liquidity, 
asset mix, and rate of return. 

The Pension Board continued work on 
the market value accounting recommenda- 
tion, which goes to Annual Conference 
this summer. The recommendation will in- 
clude a provision for three separate invest- 
ment funds in the active lives reserve. 
Pension plan members who are not yet 
receiving an annuity will be able to choose 
from among the common stock fund, the 
balanced fund, and the short-term fund. 

If adopted, market value accounting 
will give pension plan members the chance 
to make a better return on their in- 
vestments. It will also free the Pension 
Board to make needed adjustments in the 
investment portfolio. 

Referring to the board's insurance plan. 
Executive Secretary Wilfred E. Nolen 
predicted that insurance premium increases 
will be more modest in the years ahead. 



May 1985 messenger 5 



CWS adds $2.3 million 
to Ethiopia projects 

To meet long-term needs in Ethiopia, 
Church World Service has initiated a 
rehabilitation project that will provide 
nearly $2.3 million worth of seeds, 
agricultural implements, and livestock. 

Emergency aid, which has totaled about 
$2 million in recent months, will continue, 
but rehabilitation efforts are needed to 
enable Ethiopians to begin to grow their 
own food again. 

The project includes the following: 

• Three thousand tons of maize, 
sorghum, teff, and wheat seed valued at 
$1.5 million. 

• One thousand plows and 50,000 
packets of agricultural implements, each 
containing a pick-axe, an axe, a shovel, a 
hoe, a machete, and a sickle. Total value 
of the implements is $350,000. 

• Two thousand oxen and 500 addi- 
tional animals for breeding purposes. 
Heifer Project International will assist in 
this part of the program, which is valued 
at $462,500. 

Church World Service is also beginning 
to develop a program for water resource 
management, in cooperation with col- 
league agencies in Ethiopia. 

In related news. Church World Service 
reported in February that more than $7.5 
million has been collected in response to 
its Global Food Crisis appeal, launched in 
August 1983 in the face of a steadily 
worsening world food crisis. The appeal 
for $6.5 million was the largest in the 
agency's 39-year history. 

The appeal was made because of abnor- 
mal food shortages in 40 countries, 30 of 
which are in Africa. Publicity about the 
Ethiopian crisis generated almost $3.5 
million in cash for that country alone. 

Global Food Crisis appeal funds are go- 
ing to relief and development projects 
around the world. In addition to 
Ethiopia, funds have gone to places such 
as Brazil, the Indonesian Province of Irian 
Jaya, Mozambique, Ghana, West Africa, 
Zimbabwe, Argentina, and Uruguay. 

Disaster Fund grants 
given to 3 projects 

People in Afghanistan, Kampuchea, and 
Nicaragua are receiving aid through recent 
appropriations of the Church of the 
Brethren Emergency Disaster Fund. 




Nicaragua volunteer testifies to Congress 

Ed Myer, a physician from the Wenatchee (Wash.) Church of the Brethren and a long- 
term volunteer with Witness for Peace in Nicaragua, testified in a congressional hearing 
on March 5. Myer, who has interviewed many victims of contra attacks, testified in 
graphic detail about rapes and murders suffered by civilians in Nicaragua. 

He also said that Witness for Peace has identified kidnapping as a pattern for the 
contras' military recruitment. "1 wish I had time here to share with you the grief of the 
mothers whose young boys were kidnapped. As a physician, I assure you that the mental 
anguish suffered by these mothers is perhaps more significant than any of the physical 
scars I have seen." 

Myer said the entire seven months he spent in Nicaragua were filled with almost dai- 
ly occurrences of the type he described. "It is inconceivable to me that with the 
knowledge we all now have, we would entertain further funding of the counterrevolu- 
tionaries who so terrorize and kill the civilian population of Nicaragua." Myer is in 
Washington state until June, when he returns to Nicaragua for six more months. 



A grant of $7,500 was made in response 
to a Church World Service appeal for 
$100,000 to be used for those disrupted by 
the prolonged fighting in Afghanistan. In 
many places, agricultural production has 
ceased, and there is evidence of conscious 
disruption of the food supply system by 
the Soviets. Pakistan has already received 
more than three million refugees, and 
thousands more are expected if conditions 
inside Afghanistan do not improve. 

Church World Service began working in 
Afghanistan in 1980, and has channeled 
more than $3 million in funds and 
material goods to relief efforts there. 

Kampuchea continues to be one of the 
poorest nations in the world. Except for 
the voluntary agencies, assistance from the 
West has been reduced to almost nothing. 
Church World Service has been working 
to increase the quantity and quality of 
food production by rebuilding irrigation 
systems, developing vegetable production, 
providing basic agricultural tools to peas- 
ant farmers, and providing veterinary ser- 
vices to protect draft animals. 

Last September, 500,000 acres of newly 
planted rice were destroyed by floods. 
Church World Service, which provided a 
thousand tons of rice to replace some of 



the loss, was the only agency to respond in 
time for the second planting. The Church 
of the Brethren is contributing $20,000 for 
continuing development work and for 
emergency response in Kampuchea. 

In response to continued needs in Cen- 
tral America, the Church of the Brethren 
has given $15,000 to assist refugees on the 
Atlantic Coast of Nicaragua. The money, 
channeled through Church World Service, 
will help relocate Miskito Indians and pro- 
vide medicine. 

Moderator James Myer 
visits Nigeria church 

Annual Conference moderator James F. 
Myer visited the Church of the Brethren 
in Nigeria (EYN) for three weeks in 
February. 

"I initiated the visit because of a per- 
sonal desire that the Brethren in the USA 
continue to maintain close ties with our 
brothers and sisters in Nigeria," explained 
Myer, a 46-year-old minister from Penn- 
sylvania's White Oak congregation. "Also, 
I wanted to observe at close range the ex- 
citing growth of the EYN church, to learn 
from it ways that can be helpful to us 



6 MESSENGER May 1985 



here as we seek to fulfill the 'great com- 
mission.'" 

Besides attending several EYN district 
meetings, Myer led a retreat for mission 
personnel, inspected schools, hospitals, 
and other institutions, and held discus- 
sions with EYN leaders. "One of the 
greatest needs in Nigeria is to train pastors 
for the rapidly growing church," said 
Myer, expressing a hope that Kulp Bible 
School could be expanded to meet that 
need. 

The moderator was impressed by the 
Nigerian church's "sound New Testament 
approach to biblical evangelism." Com- 
paring individual church services in 
Nigeria with his own White Oak con- 
gregation, he said, "1 felt right at home 
when they prayed the Lord's Prayer in 
unison at each service, and when a con- 
gregational 'Amen' concluded other 
prayers." 

Known for his preference for the sisters 
being "in order," Myer, who currently is 
vice chairman of the Brethren Revival 
Fellowship, smiled and added, "1 also 
liked the way Nigerian women came to 
church with their heads covered." 

Myer was accompanied on his trip by 
his wife, Faye, and by Roger Schrock, 
Africa representative on the World 
Ministries staff. 

Brethren Press names 
new general manager 

Robert Durnbaugh has been named 
general manager of Brethren Press, effec- 
tive March 1. He has been acting general 
manager since the res- 
ignation of James 
Replogle in June 
1984. 

As general mana- 
ger, Durnbaugh ad- 
ministers all Brethren 
Press activities, in- 
cluding the develop- 
ment, editing, production, and marketing 
of print media and graphic communica- 
tion materials. He is responsible for all fi- 
nancial concerns, and supervises a staff of 
33 employees. 

Durnbaugh, a graduate of Manchester 
College in Indiana, began his work at 
Brethren Press in 1979 as manager of 
sales. Previously he owned and managed a 
printshop in Barrington, 111. He has also 
worked 12 years in public relations at 
Bethany Hospital in Chicago. 



L 




EFUM 



New program focuses 
on ministry in cities 

Four congregations are in on the ground 
floor of a new program designed to help 
urban churches become more effective in 
their ministries. 

Representatives from the four congrega- 
tions met in February at the Urban 
Academy in Chicago for a four-day orien- 
tation to the program. Education for Ur- 
ban Ministry (EFUM). The churches are 
Drexel Hill and Pottstown from Atlantic 
Northeast District and Chicago First and 
Peoria from Illinois/Wisconsin District. 

Participants at the orientation included 
a "core group" of four or five people 
from each congregation and a three- 
member consulting committee from each 
district. During the four days in Chicago, 
they shared profiles of their congrega- 
tions, took part in worship and Bible 
study, visited a community organization, 
examined a Chicago church's model of 
community involvement, and worked in 
congregational groups to make one-year 
plans for ministry. 

There was apprehension among the par- 
ticipants, since those involved in urban 
ministry haven't felt much success, said 
Christine Michael, Parish Ministries staff 
for urban ministry. "At the same time, 
there is a real longing to be more faithful 
and a real willingness to be open to God's 
call and claim for them," she said. 

Michael noted that the Brethren have 
struggled for years with the question of 
whether or not they should be involved in 
urban ministry. Around the turn of the 
century, the denomination established 25 
"urban missions," and church members 
then raised the same questions that are 
raised today, she said. 

"We have rural people transplanted into 
cities, trying to do urban things — and then 
getting frustrated when it doesn't work," 
said Michael. "It's become imperative to 
have a program to be both effective and 
faithful." 

EFUM is meant to be a congregational 
renewal program that works at developing 
both the congregation's internal life and 



its relationship to the neighborhood. The 
process includes self-study, goal-setting, 
and development of urban ministry skills. 

Following the orientation, each church 
will be involved in two three-month 
ministry units. The entire program is three 
years long. 

In 1986 two more districts — four addi- 
tional congregations — will be invited to 
enter Education for Urban Ministry. By 
the end of the decade, 24 urban congrega- 
tions are expected to have been involved 
in the program. 

Adventure in IVIission: 
stewardship innovation 

Groundwork has been laid for a new 
denominationwide stewardship program, 
which will be unveiled at the Phoenix An- 
nual Conference and at district con- 
ferences throughout the year. 

Called "Adventure in Mission," the pro- 
gram focuses on both basic stewardship 
education and mission funding. The 
General Board, Bethany Theological 
Seminary, and the districts are partners in 
the project. 

A committee charged with the task of 
evaluating the previous "Mission 80s" 
stewardship program cited a number of 
reasons for the creation of a new em- 
phasis on Christian stewardship, but said 
the ultimate reason is Christ. "Because he 
lived and died to liberate men and women 
from sin and death, we seek now to live 
sacrificially in order to be good stewards 
of this gospel," says the committee's 
report to Annual Conference. 

National co-chairpersons for Adventure 
in Mission are Curtis Dubble, pastor at 
Lampeter, Pa., and former chairman of 
the General Board; and Wanda Will But- 
ton, Conrad, la., former chairwoman of 
the World Ministries Commission. The 
two will carry major interpretive 
assignments for the program. 

Five regional coordinators will work 
with district staffs and volunteer leaders 
to coordinate the planning and leadership 
training required by the program. These 
regional coordinators are Ira Peters, 
Roanoke, Va.; Ray Kurtz, Schuylkill 
Haven, Pa.; Stanley Wampler, Dayton, 
Va.; Harold Mohler, Warrensburg, Mo.; 
and Lowell Brubaker, La Verne, Calif. 

Districts have chosen district coor- 
dinators, who were trained in April at na- 
tional training conferences in Hagerstown, 
Md., and Kansas City, Mo. 



May 1985 messenger 7 



ypdl^te 



Across the wall. Dale Ott, Brethren Service represen- 
tative in Geneva, and five Brethren Volunteer Service 
workers in Germany met in January for a weekend 
seminar in Berlin. The group visited informally with old 
friends of Brethren Service from both the east and the 
west, and a Protestant congregation in an East Berlin 
suburb shared its program and concerns for peace. 

Getting bigger. The Brethren Identity Group (BIG) 
at McPherson College in Kansas has started a 
newsletter of campus happenings, student involvement 
in BIG, Brethren concerns in general — and even a 
Brethren wordsearch puzzle. The first issue of "The 
Brethren Bulldog" reports on a new Christian Voca- 
tions Club, begun by campus minister Herb Smith. 

CoBACE conference. Despite a February 
snowstorm that cut attendance and disrupted plans, 23 
church educators gathered near Pittsburgh for the an- 
nual meeting of CoBACE (Church of the Brethren 
Association of Church Educators). Guest leaders 
Walter Brueggemann of Eden Seminary and Shantilal 
Bhagat of the World Ministries staff led the group in a 
study of Christian response to global economics. Par- 
ticipants examined the interrelatedness of economics, 
society, scripture, and justice, and explored their ap- 
plication to the area of Christian education. 

Milestones. The McPherson (Kan.) church is act- 
ing out its past to commemorate its centennial. Una 
Yoder, who wrote a drama for the congregation's 75th 
anniversary, updated the play to include the last 25 
years. The youth group performed the play in 
February. Especially significant is that one scene is 
played by descendants of the original people involved. 
The congregation will continue its centennial celebra- 
tion with historical observances and social occasions 
throughout the year. . . . Roger L. Forry, pastor of the 
Somerset congregation, was the speaker at the 25th 
anniversary celebration for Southern Pennsylvania 
District's Camp Eder. Proceeds from the March 30 din- 
ner were used to buy audiovisual equipment for the 
camp. 

Justice jog. The third annual Run for Peace , spon- 
sored by the Lititz congregation, will be held Saturday, 
June 15, in Lititz, Pa. Profits from this year's run will 
go toward Brethren aid to Sudan, Ethiopia, and other 
areas of Africa. For information, contact Bill 
Longenecker, 4 Limerock Rd., Lititz, PA 17543. Tel. 
717-627-6868. 

Ministry at Morgantown. In an effort to serve 
more people, the Morgantown (W. Va.) congregation 
has become affiliated with the Mennonite Allegheny 
Conference. The congregation is also trying to build a 
nurturing community close to the church by providing 



apartments for newcomers to the area. For informa- 
tion, contact Genevieve Baehr, 241 Highland Ave., 
Morgantown, WV 26505. 

Names in the news. . . . Wesley Brubaker , retired 
pastor in Walkerton, Ind., has achieved 58 years of 
perfect church attendance. His record began at the 
Hollidaysburg (Pa.) church, where he was called to the 
ministry. Last August he was honored at Hollidaysburg 
for more than 3,000 consecutive Sundays of church at- 
tendance. . . . Gary Zimmerman , chair of the 
psychology department at Manchester (Ind.) College, 
will spend a year in mediation and peace work through 
a Lilly Endowment Fellowship. During the 1985-86 
academic year, he will work with the Community Board 
Program in San Francisco and also with the Resource 
Center for Nonviolence in Santa Cruz. . . . Roy 
Plunkett, a 1932 graduate of Manchester College and 
discoverer of Teflon, has been inducted into the Na- 
tional Inventors' Hall of Fame in Arlington, Va. 
Plunkett, who is already honored in the Plastics Hall of 
Fame, now lives in Corpus Christi, Texas. . . . Leon 
Neher , a farmer from the Quinter (Kan.) congregation, 
spoke on "The Agricultural Crisis" at a McPherson 
College convocation in March. . . . Foundations for a 
Practical Ttieology of Ministry (Abingdon Press) is a 
new book by James N. Poling and Donald E. Miller , 
professors at Bethany Seminary. The book proposes a 
specific method for doing practical theology, and 
describes its success in typical congregations. . . . The 
LaPorte-Michigan City yoked parish in Northern In- 
diana District is honoring retiring pastor Robert A. 
Byerly, who has served in the ministry 50 years. The 
special service and reception is May 19 at the LaPorte 
church. . . . Hilda Gibbel , of First church, Harrisburg, 
Pa., has been named Pennsylvania's state coordinator 
of the National Retired Teachers Association division 
of American Association of Retired Persons (AARP). 

Remembered. Paul S. Hoover , 66, who served as 
a missionary in India from 1949 to 1957, died 
November 13, 1984, in Windsor, Pa. . . . Elgin S. 
Moyer , 94, died February 25 in Sebring, Fla. A teacher 
at Bethany Seminary from 1918 to 1938, he wrote 14 
books on church history and missions, and collected 
materials that were a prime source for the Brettiren 
Encyclopedia. . . . The Union Bridge (Md.) church has 
established a scholarship fund in memory of Joanne 
Grossnickle , a Washington Office staff member who 
died last September (see November, page 5). A single 
scholarship will be given this summer; in subsequent 
years that number will increase as the fund grows. 
Direct inquiries to the Joanne Grossnickle Scholarship 
Program, P.O. Box 327, Union Bridge, MD 21791. 



8 MESSENGER May 1985 



Listening to the Word 

Jesus is coming again 



by Chalmer Faw 

"/ will come again and will take you to 
myself, that where I am you may be also" 
(John 14:3). 

This is a message from the Lord of all the 
universe teUing us that he will one day 
return. For a number of years I was not 
too responsive to this teaching on the Sec- 
ond Coming of Christ. I had heard some 
preachers who seemed to preach on 
nothing else and others who had charts 
made of the future, and I was just turned 
off. Not that I ever really denied this 
aspect of Christianity. I simply more or 
less avoided it — put it on the back burner, 
as we say. 

I know that I was not alone in this at- 
titude, for it seemed that most of my con- 
temporaries among the Brethren, especial- 
ly those who had tasted of "higher educa- 
tion," were of the same mind. In some 50 
years of attending Annual Conferences, I 
can remember hearing only one major ad- 
dress on the Second Coming, and that 
was the one our present moderator, Jim 
Myer, gave just a few years back. 

What is Jesus saying in this passage and 
what does the whole New Testament teach 
on this subject? Actually a great deal. 

The proclamation that Jesus will return 
some day is found in every part of the 
charter of our faith. It was on the lips of 
Jesus, is found in all four Gospels, runs 
like a thread through all the epistles, and 
is most dramatically portrayed in the final 
book, the one we call Revelation. 

Acts, our one book of early church 
history, contains a specific promise of this 
return, under the sign of which the whole 
story is told: "This Jesus, who was taken 
up from you into heaven, will come in the 
same way as you saw him go into heaven" 
(1:11). 

Even James, that most practical of 
books, is predicated on the faith that "the 
coming of the Lord is at hand" (5:8). And 
our favorite "Brethren" text of the "in- 
asmuch as" is cast in a scene of the Lord's 
return (Matt. 25:31). 

What is the significance of this great 
event? For one thing, it is the opening act 
of the whole drama of the End-time, what 



may be called the "consummation" or the 
Eschaton (from the Greek word meaning 
"last"). Up until this happens suddenly, 
the world will be going pretty much as 
usual. As Jesus put it, "As were the days 
of Noah, so will be the coming of the Son 
of man . . . eating and drinking, marrying 
and giving in marriage" (Matt. 24:37 and 
parallels). But then "at an unexpected 
hour" (Luke 12:40) the whole End-time 
will be ushered in and the many events 
leading on into eternity will begin to hap- 
pen. 




"Head of Christ, " by Ken Stanley 



Let us focus on what Jesus says in our 
text and see its implications for our lives. 
What does Jesus say? 

First, look at the context. This par- 
ticular promise was spoken on the occa- 
sion of the Last Supper. Jesus is consoling 
his disciples as it finally sinks in on them 
that he is going to leave them. So he says, 
"Let not your hearts be troubled; believe 
in God, believe also in me" (John 14:1). 
The future will require a strong faith, 
both in God and in Jesus. 

Next he talks of the many abiding 
places ("mansions," "rooms") in the 
Father's house and the fact that he is go- 
ing there to prepare a place for his 
followers. 

Then we come to our verse about his 
return. He will come back, he tells them, 
to take them to himself. This is the first 



blessed thought about this return as men- 
tioned here. The future will take up where 
the present rich fellowship of Christ left 
off. No matter what happens in between, 
they will once more be with Christ. This 
then is followed immediately with "that 
where 1 am you may be also." This is 
more than mere repetition of an already 
powerful point. It pushes it on into a 
never-ending future — all eternity. Just as 
Christ is eternal, so shall his disciples be. 
Intimated here, though not spelled out, 
are all the joys of heaven. 

There are other aspects of the Second 
Coming that are not mentioned here: the 
return with power; the open, visible vic- 
tory over all the forces of evil; the last 
judgment; the fact that "every knee shall 
bow and every tongue confess" that he is 
Lord. But what is here is sufficient to give 
us some idea of how grand the prospect is 
under Christ's End-time glory. 

Of what practical value is all this for 
the here-and-now? One reason for the 
avoidance of this great doctrine is the 
feeling on the part of some (myself at one 
time) that all this is too nebulous and 
speculative, or a matter simply of a future 
we can do nothing about. 

Not at all! It is of the most practical 
value when it comes to combatting our 
present fears about the future and of giv- 
ing us an anchor "that keeps the soul." 

Peter speaks of a "living hope," that is, 
a hope to live by right now, based on an 
"inheritance which is imperishable, 
undefiled and unfading, kept in heaven 
for you" (1 Pet. 1:32). Read all of First 
Peter and see how it is precisely this hope 
that keeps Christians steadfast and true 
through all kinds of trials. 

One of the best books of recent years 
that puts together this strong biblical hope 
and a realistic view of possible nuclear an- 
nihilation is our own Dale Aukerman's 
Darkening Valley (Seabury Press, New 
York). Read it along with your New 
Testament and discover that we may in- 
deed find real strength in the assurance 
that Jesus is coming again. D 

Chalmer Faw is a retired Bethany Seminary pro- 
fessor and Nigeria missionary living in Quinler, Kan. 
He and his wife, Mary, carry on a spiritual life 
renewal ministry across the denomination. 



May 1985 messenger 9 



o)(t(go@u m^(Q 



Letters to Nigeria 



by Nancy Werking Poling 

This past January, nineteen people from 
the Church of the Brethren in the USA 
went to Nigeria for a three-week 
work/study project with the Church of 
the Brethren in Nigeria (EYN). The 
American participants worked alongside 
Nigerians to construct a house for the 
EYN moderator. In their study time, they 
visited Nigerian congregations, saw the 
Rural Health Program in action, greeted 
Nigerians in their homes, and learned 
about the past and present roles of the 
Church of the Brethren Mission. 

One member of the group, Nancy Pol- 
ing, captures in some thank-you notes the 
essence of the intercultural experience. 

• 
Dear Bwarama and Dije, 

After spending the night in your home 
and after attending church with you in 
Maiduguri, I told some members of our 
group, "If I were to leave after only these 
one and a half days, the trip to Nigeria 
would have been worth everything that 
went into it." 

One experience in your home stands out 
in my mind. Bwarama, I was so moved by 
your prayer at Sunday breakfast: "God, 
we know that Nancy is safe and with peo- 
ple who love her. But her family does not 
know. We pray that you will bring ease to 
their minds." When you prayed, I knew I 
was with a sister and a brother. 

Being with your family in an urban set- 
ting gave a balance to my impression of 
Nigeria. Information about your job with 
the Lake Chad Research Institute, 
Bwarama, provided a good background as 
1 continued to see and ask questions 
about the scarcity of water. And our con- 
versation about your work in educational 
television, Dije, helped me become more 
familiar with the country's problems in 
educating the people. 

Thank you for introducing me to 
Nigerian hospitality. My greetings to the 
children — Danladi, Musa, Bala, and 
Ku'^heli. Sincerely, 

Nancy 

• 

Dear Owen and Celia, 

Upon my arrival home, I saw a recent 
newsletter about One Great Hour of Shar- 
ing. There was an article on the well- 
digging projects in Nigeria. When I read 

10 MESSENGER May 1985 



about Owen Shankster's role in developing 
the program, I said, "Hey, I know him." 
From now on, materials about what the 
Brethren are doing in Nigeria are going to 
have a lot more meaning for me. 

Owen and Celia, it is clear that you 
continuously touch the lives of Nigerians. 
And what a joy it is for those of us who 
visit to see the fruits of your efforts. 

Thanks for touching our lives as well. 
Nancy 
• 
Dear Masons and Waggys, 

The workcamp provided the opportuni- 
ty to develop meaningful relationships 
with Nigerians, and visits to the Nigerian 
congregations deepened my understanding 
of "one great fellowship of love 
throughout the whole wide earth." But the 
weekend with you guys in Garkida offered 
adventure! Waffles cooked on an open 
fire up on The Rock, and the Dukes-of- 
Hazzard type bush-buggy ride to 
Tsirdludlu Falls have their own special 
niche in my "Nigeria experience." 

I don't mean to downplay the educa- 
tional components of our time with you. 
It was exciting to see the role that 
Brethren have played in the health 
arena — the leprosarium that we built in 
the 1920s and the Rural Health Program 
that we are supporting today. Norm, 
thanks especially for taking the time to 
show us the health outpost at Mijili. I had 
read about village health workers using 



drama as a method of health education. 
It was great to see the program in action. 

The most poignant moment of the 
weekend was hearing the village head 
plead with us, on behalf of the children, 
to help them get a medical dispensary for 
the village. 

Your forms of ministry vary from heal- 
ing human ills to healing a generator's ills. 
All of you minister on my behalf and on 
behalf of the whole denomination to the 
human need for love. All of you share 
with many your joy, energy, and sensitivi- 
ty to life. Thanks for being our am- 
bassadors. 

Nancy 

(Ralph Mason is responsible for 
maintenance and repair of vehicles, 
generators, and other mission and church 
equipment. Norm Waggy is a physician 
and medical consultant for the Rural 
Health Program.) 

• 
Dear Ada and Monroe, 

I know the hectic schedule that pre- 
ceded our arrival at EYN Headquarters 
— such as turning a grime-covered work- 
bench into a kitchen counter and getting 
the snake out of the toilet. I hope that 
you've had time to relax and that you feel 
the workcamp was worth your efforts. 

Ada, like you I've always considered the 
kitchen my least favorite place. But the 
time I spent peeling potatoes and washing 
dishes with you took away my distaste for 




^it/'' 




Opposite: Missionary builder Owen 
Shanl<ster (left) watches as Phil Rieman and 
a Nigerian carpenter set a truss into place. 
Above: Worl<campers and their Nigerian 
colleagues pose after a busy day. Below: 
Jennie Barwick and a Nigerian friend lay 
cement blocks inside the new house. Right: 
The new house for the EYN moderator was 
almost ready for its roof at workcamp's end 
on January 22. 





KP duty (temporarily). I learned a lot 
from those conversations — that chickens 
cost $15 apiece, that a liter of vegetable oil 
costs about $20, and that an automobile 
tire is over $400. Our talks made me more 
aware of Nigeria's economic problems. 
My prayers will be with you and your 
work there. That you, Ada, will find a 
teaching job. That you, Monroe, will enjoy 
teaching at Kulp Bible School. And that 



you both continue your progress in Hausa. 
Thanks for everything you did to make 
the workcamp meaningful for us all. 
Nancy 



Dear Friends at EYN Headquarters, 

I greet you as my personal friends and 
as representatives of my Nigerian sisters 
and brothers whom you serve. 

What a joy it was to be with you for 
three weeks! I've told friends here that be- 
ing among you was like having a reunion 
with brothers and sisters whom 1 had not 
known 1 had. There was immediate 
recognition, an instant sense of kinship, 
and automatic love. 

It was thrilling to witness the vitality of 
the EYN — from the large Maiduguri 
church with two services to the small con- 
gregation at Damboa. But the vitality was 
most evident in the lives and words of in- 



dividuals. The EYN members who par- 
ticipated with us at the workcamp clearly 
love God and center their lives on bring- 
ing others to Christ. After being around 
Nigerian Christians, it is much easier to 
understand the early church as it is 
described in the book of Acts. 

As a woman, I was particularly excited 
to see the strength of your women's 
fellowship. I marveled that the fellowship 
recently sent out 50 of its members as 
evangelists to Muslim women. What a 
witness their sisterhood and energy must 
be to others! 

Thank you for the hospitality and 
friendship that you extended to us while 
we were with you. I look forward to see- 
ing some of you at Annual Conference in 
Phoenix. 

Nancy Poling 

Nancy Werking Poling is a member of the York 
Center Church of the Brethren in Lombard, III. 



May 1985 messenger 11 



Releasing our besi 



One reason we hesi- 
tate to give our 'best 
gifts' is dannishness. 
Often we express this 
tendency this way: If 
we let too many new 
people in, we'll lose 
our Brethren distinc- 
tives. ' Translated, this 
means, 7f we let too 
many people in, we'll 
lose a certain measure 
of Brethren coziness. ' 



by Paul E. R. Mundey 

To give is one thing. To give our best is 
another. 

One of my boyhood memories is of a 
neighbor moving away from my home 
community. After years of friendship I 
wanted to somehow show that I cared. 
For days I struggled with what to do. 
Should I simply write a note? Perhaps 
just saying goodbye was enough. Maybe 
an extra hand on moving day would be 
sufficient. 

I ended up doing all these things, but 
also one thing more. Walking over to my 
bedroom bookcase, I pulled out a collec- 
tion of old and historic papers. This 
dusty, tattered book was one of my most 
prized possessions. This is what I need to 
give to my friend, I thought. And I did. 

I still remember that story with a fair 
degree of emotion. You see, I have given 
many gifts in my life, but very few best 
gifts. In spite of all my loving and serv- 
ing, I still — too often — keep my most im- 
portant gifts to myself. 

I imagine that this is true for others as 
well — even the church. In spite of all of 
our caring and sharing as Christ's body, 




isn't there a tendency to hold some things 
back? 

Take, for example, the fellowship we 
enjoy in Christ. We clothe and feed the 
outsider. We stoop and serve the outsider. 
We protest and cry out for the outsider. 
But we hesitate to invite and include the 
outsider. We will give those gifts that flow 
out of the body, but too often fail to give 
the gift that is the body. 

How ironic. Christ and his church — his 
body — are the best we have, and we tend 
to grasp them so tightly. 

But how can this be, we ask? Why are 
we so hesitant to share the very "soul" 
and essence of who we are? 

From my perspective, there are two 
basic reasons. 

First of all, some of us are not con- 
vinced that Christ and his church are our 
best gifts. In particular, some have doubts 
about the unique contribution Christ can 
bring. At a love feast I heard a prominent 
church leader say that it is only ap- 
propriate that feetwashing precede the 
bread and cup since, for Brethren, service 
really is the essence of who we are. 

Is that accurate? Are our ethics our 
essence? 

Thomas Oden, professor of theology 
and ethics at Drew University, has spoken 
to that question in a helpful way. In his 
book, Agenda for Theology, Oden 
observes: 

"Jesus' importance to the Christian 
community is misjudged if seen essentially 
on the level of his moral (ethical) or 
religious teaching. . . . Rather (the Chris- 
tian community does better to focus) on 
his present hfe as the vitalizing center of 
the community of faith. . . . Christ is the 
reality of the church. It is his presence 
that makes it cohere. Where the Hving 
Christ is not present the church is not 
present. . . . Christ is the way, the truth, 
the life, the hght, the hving word. . . . 
Christ is misunderstood as merely the one 
who points the way. He is the way." 

Oden's words are prophetic. He reminds 
us that Jesus Christ is the very essence of 
our message. Our very best message. As 
crucial as ethical expressions of the faith 
are, Christ in the midst of community is 
the best we have to offer. A servant 
church is actually doing persons a disser- 
vice when this living reality is not actively 
shared. 



12 MESSENGER May 1985 



gifts 



A second reason for our hesitancy to 
release "best gifts" is clannishness. If some 
fail to recognize what is best, others tend 
to chng to it too tightly. 

Often this tendency is expressed as 
follows: If we let too many new people in, 
we'll lose our Brethren distinctives. 
Translated, this means — in many cases — if 
we let too many people in, we'll lose a 
certain measure of Brethren "coziness." 

Jim Lehman asks a pointed question in 
the last chapter of his book Thank God 
for New Churches: "Are we a right little, 
tight little denomination?" 

Frankly, I think that in some ways we 
are. In spite of all that we give, we still 
hold some things pretty tight, especially 
our inner fellowship circle. 

A new pastor in our denomination once 
told me of his first experience at Annual 
Conference. The fellowship and communi- 
ty initially seemed great, he noted. But 
when he began to try to "connect up" 
with several individuals, the warmth of 
the conference seemed to elude him. 
When persons found out that he didn't 
share a common genealogy, alma mater, 
or network of old Brethren friends, they 
soon turned away and began to talk to 
others. 

Such "turning away" from the outsider 
happens more often than we probably 
realize. In a sense, it is inevitable. 
Brethren fellowship and community is so 
rich. Which one of us has not been caught 
up by its warmth and laughter? As we 
serve a stressful world, it is tempting to 
cherish — even guard — such close, secure, 
familiar fellowship. 

But we're missing something. Others 
yearn for such fellowship too! People 
need our good deeds, but they need our 
good times as well. Men and women are 
longing for the unique style of support of- 
fered by the faith community. People are 
lonely; they want to be held. People are 
drifting; they want to belong. 

Brethren talk a lot about the cost of 
discipleship, the cost of working for 
peace, the cost of combating injustice, the 
cost of stooping and serving. Might we 
also expand that list to include the cost of 
including others? Faithful discipleship, in 
my opinion, calls us to do just that — to 
share even our warm fellowship and 
treasured friends, to share our rich com- 
munity in Christ. 



Recently I was in an evangelism work- 
shop where hypothetical Brethren bumper 
stickers were being suggested. In the midst 
of our sharing, someone — with obvious 
tongue in cheek — called out: "I have the 
perfect one: The Few, the Proud, the 
Brethren!" 

At first I was turned off by that slogan, 
but eventually I found myself reminded 
that indeed we could become a rather ex- 
clusive, self-righteous bunch. 

Such a tight, guarded way of being 
need not happen, however. Initiatives can 
be taken to reveal the very essence of our 
denominational life. What we hold nearest 
and love best can be more readily ex- 
pressed. 

Such giving from the heart will identify 
us as neither the few nor the proud, but 
simply the Brethren. Yes, the Brethren. 
People who share the very soul and center 
of life. People who know community and 
seek to share its challenge and joy. People 
who know Christ and strive to make 
Christ known. People who affirm the best 
they have, and then release it, for the 
salvation and blessing of the world! D 

Paul E. R. Mundey is Parish Ministries staff for 
evangelism. 



Faithful discipleship 
calls us to share our 
warm fellowship and 
treasured friends, to 
share our rich com- 
munity in Christ. 




May 1985 messenger 13 



Covenant evangelism 



Covenant evangelism begins with the pro- 
found understanding of God's 'no' to all 
that we say about ourselves— whether it be 
that we are the defenders of the faith, the 
preservers of freedom, or the last great bas- 
tion of God-believing presence in all the 
earth. It is these presuppositions that are 
shaken by God's 'no' to our life. 




by Robert W. Neff 

When we speak of church expansion and 
evangehsm, I can think of no better place 
to begin than with Paul, founder of 
church expansion in the New Testament 
and also one who has experienced conver 
sion. 

From the perspective of Paul and the 
Pauline churches, we can come to under- 
stand what I want to call "covenant 
evangelism." My point is not that Paul 
uses covenant and evangelism together, 
but that we not be tempted to separate , 
evangelism from the context of covenant, 
of covenant community, of God's cove- 
nant with creation. 

We cannot think of the conversion of 
Paul apart from the church he helped 
begin in the Mediterranean world and oul 
of which his own conversion experience 
stemmed. Therefore, let us focus on the 
conversion experience of Paul as it is 
described in Acts 9. 

First of all, we have to see that the ver 
God whom Saul seeks to serve cries out, 
"Saul, Saul, why do you persecute me?" 
And Saul, who has affirmed his service tc 
God, answers, "Who are you?" 

The answer, "I am Jesus whom you are 
persecuting," brings about a profound 
change in Saul's experience. This change 
begins with an absolute "no" to the 
presupposition of Saul's life. Saul was oul 
to defend his heritage, his God, his 
culture, and all that he thought embraced 
the divine rule. 

The Christ who meets Saul is not the 
Christ who transforms culture, but the 
Christ who says "no" to it. Christ says 
"no" to the violence used to defend 
culture, says "no" to the intrinsic need to 
control and to press demands, and says 
"no" to running roughshod over every- 



14 MESSENGER May 1985 



thing that stands in one's way. Christ says 
"no" to a cultural and religious im- 
perialism that had become a part of 
Pharisaism of that time. Saul's conversion 
begins with the erection of a brick wall 
with "no" written all over it — a collision 
that brings Saul to a crashing halt. 

Covenant evangelism begins with the 
profound understanding of God's "no" to 
all that we say about ourselves — whether 
it be that we are the defenders of the 
faith, the preservers of freedom, or the 
last great bastion of God-believing 
presence in all the earth. It is these 
presuppositions that are shaken by God's 
"no" to our life. Without a radical "no" to 
who we are and what we are about, there 
can be no conversion. 

Covenant evangelism must challenge life 
to the depth of its existence and will not 
accept readily the equation of Christianity 
and America. While it is important in 
some cultures for Christianity to be 
rooted in the idioms of cultural life, clear- 
ly our problem is the easy equation of 
American culture and religiosity. That's 
why so many people from different 
cultures say that our task is difficult. 

This need to shake our very founda- 
tions is repeated frequently in the Bible, 
from the call to conversion by the eighth- 
century prophets to Christ's announce- 
ment, "Repent, for the kingdom of God is 
at hand." Even for those who could say, 
"This is the temple of the Lord," Jeremiah 
could say, "You have not understood the 
depth of the change required." 

The word "repent," shub in the Old 
Testament, means a radical change in 
direction. It's like being picked up and 
turned around. In the New Testament, 
metanoia, the word "to repent," has the 
meaning of fundamental change. It brings 
about a whole new mindset. It brings with 
it a new way of looking at the world, a 
new way of understanding life. The way 
we think, the way we act, the way we 
carry on our business, the way we profess 
our faith are in need of a fundamental 
change. 

In his autobiographical book. Surprised 
by Joy, C. S. Lewis says we can speak 
religiously about God because there is no 
danger of God's doing anything to us. We 
hold God in our hip pocket so that we 
can continue in our routines with life as 



usual. Saul's conversion challenges this 
view and says that our encounter with 
God brings a radical "no" to life as we 
know it. 
Covenant evangelism also recognizes 



that a "no" so strong will bring with it a 
deep need for reflection. 

In some circles of evangelism, there's a 
feeling that we should "strike while the 
iron is hot." It's as if we're salespersons 



A reluctant evaneelist 



by Donald H. Shank 

A woman called me some weeks ago 
and asked, "Does your church help peo- 
ple?" 

What a question to ask a pastor! I 
assured her we did, and then she got 
specific. 

"We have had nothing to eat since 
yesterday. Could you give us some money 
so I can buy some milk and groceries?" 

Within an hour I arrived at the motel 
where she and her children were staying. 
After she thanked me for the milk and the 
money, I turned and walked away. 

Then the thought hit me. "You just 
missed an opportunity — again — to witness 
to your faith." I walked back to the motel 
room. 

The woman answered my knock with a 
puzzled look on her face. "I just wanted 
you to know that I gave you this milk and 
money in the name of Jesus Christ," I 
said. She smiled, thanked me, and closed 
the door. 

And I walked away, thinking, "Why are 
you so reluctant when you have so many 
opportunities to witness to your faith in 
Christ?" 

Do I want to avoid parading my faith 
as showmanship? That is a weak excuse. 
Do I feel that my acts of love speak for 
themselves? That is a weak excuse. Do I 
think, "I don't want to be like those who 
try to manipulate their good works as a 
means of gaining converts"? That is a 
weak excuse. 

The reality is, I have failed to be invita- 
tional in my evangelistic outreach. Even 
though 1 am in new church development 
work, I have not done very well in actual- 
ly inviting persons toward faith in Jesus 
Christ. The woman I helped needed food 
and money, but did she not also have an 



even deeper need — need for the "living 
bread"? 

1 appreciate a statement by Raymond 
Fung of the World Council of Churches. 
Paul E.R. Mundey, evangelism coor- 
dinator for the General Board, shared 
these words at a meeting of the New 
Church Development Coordinating Com- 
mittee. 

"Unless we are witnessing to our faith, 
to somebody, somebody with a name and 
face, our witnessing will not be effective 
evangelism. In ordinary circumstances, 
witnessing to our faith is not likely to 
generate a change of allegiance to Jesus 
Christ on the part of neighbors and 
friends unless Christians witness to them. 
This suggests that for witnessing to be ef- 
fective evangelism, the act of invitation 
must be incorporated! That in addition to 
communicating, 'This is the God I believe 
in,' we also find some ways to indicate to 
our neighbors and friends, 'Would you 
also serve him as your God?' That after 
saying, 'This is where I stand as a Chris- 
tian,' we say to them, 'Would you con- 
sider joining me in this journey of faith?' 
/ think one of the most serious 
weaknesses in mission and evangelism in 
many of our churches today is our reluc- 
tance to invite others to faith in Jesus 
Christ. " 

To that I say, "Amen!" For too many 
years, I confess, I have found too many 
excuses for not "extending the invitation," 
both as a church member and as a pastor. 
The challenge for me now is to find those 
spontaneous and unique opportunities 
that God creates both in and out of the 
pulpit, on Sundays and weekdays, to put 
into practice a new resolve to invite per- 
sons to discipleship with Jesus Christ. D 

Donald H. Shank is pastor of Christ the Servant 
Church of the Brethren, Cape Coral, Fla. 



May 1985 messenger 15 



who need to make a quick sale because 
our opportunity will not come again. But 
if our child came home and said, "I met 
the most marvelous person in the world, 
and I want to get married tomorrow," 
who of us could say, "You're absolutely 
right. Let's set up the wedding for tomor- 
row. Let's strike while the iron is hot." 
None of us would, for we recognize that a 
decision so demanding, so important to 
the future of our loved one, should not be 
made that fast. 

It is significant that Saul is caught in an 
experience of soul-searching that extends 
over three days. The physical blindness is 
a reflection of a psychological and 
spiritual dimension as well. He is dealing 
with the sudden shock of being con- 
fronted with the glory of the One whom 
he thought to be a blasphemer and 
lawbreaker. 

During this time, Saul is free of all ex- 
terior stimulation. Such undivided concen- 
tration frees him from the encumbrance 
of his culture. He is free to examine his 
life. In complete darkness, Saul sits 
neither eating nor drinking. His life has 
come to a complete stop. 

Solitude is a dimension of the conver- 
sion because it allows Saul to separate 
himself from his past. He was forced to 
break free from all his presuppositions. 
Covenantal evangelism is not "striking 
while the iron is hot," but reflecting on 
what it means to be a Christian — what 
that commitment means and how that 
commitment challenges the depth of our 
existence. 

One of the texts important to the early 
Brethren was Luke 14:27-33, in which 
Jesus asks whether we would build a 
tower without first reflecting upon the 
costs and material needs, or whether a 
military commander would enter battle 
without first considering his relative 
strength. As we reflect on the most impor- 
tant decision that we will ever make, must 
we not first think through what that deci- 
sion will mean for our life? Such reflec- 
tion should be an essential part of cove- 
nant evangelism. 

Again, we may use Saul's experience as 
a benchmark for our own calls of evan- 
gelism. His conversion is not complete in 
solitude or isolation. It is not complete in 
the "no" on the Damascus road. It is com- 
plete only when Ananias comes to see 
Saul. There is no call to discipleship apart 



The task of 

evangelism is to hold 

up Christ so that 

others may believe. 

But, having received 

that Christ, our task 

as new believers 

within the life of the 

church, within the 

life of the covenant 

fellowship, is to 

reflect that life and 

power of Christ 

so that others 

see us and say, 

'Behold 

the living presence 

of Jesus Christ. ' 



from the presence of the church. Cove- 
nant evangelism has its roots in the 
fellowship of the church. 

Ananias had good reason to fear Saul. 
As an extension of the church, Ananias 
was already under persecution. In fact, he 
could be arrested simply by appearing in 
Saul's apartment. Apart from the word of 
God, he had no assurance that he would 
be received by Saul. Ananias bears the 
love, the trust, and the care of the cove- 
nant fellowship. 

He says to Saul, "Brother Saul, the 
Lord Jesus who appeared to you on the 
road by which you came has sent me that 
you may regain your sight and be filled 
with the Holy Spirit." The completion of 
the process that began on the Damascus 
road occurs when Ananias, as represen- 
tative of the church, brings healing to 
Saul. This healing is physical sight, a 
return of appetite, a whole new integra- 
tion. Saul's integration is not only 
physical, mental, and spiritual, but it is 
also an integration into the Body of 
Christ. The isolation is overcome by an 



integration into the fellowship of saints. 

Without this understanding of evan- 
gelism, of becoming a part of the body, 
we remain in a kind of spiritual sickness. 
The spiritual sickness of American culture 
is our view of being accountable to no 
one but ourselves. But the power of the 
New Testament teaching is that Christ 
enables us to become integrated within 
ourselves and to become part of the Body 
of Christ. 

Ananias has brought the physical touch 
of the church, the sense of belonging that 
becomes the foundation for Paul's 
ministry. From then on, Paul constantly 
places himself in the context of a com- 
munity, whether it be a synagogue, a 
group of tentmakers, or friends made on 
a journey. It's in that context that he talks 
about the new fellowship made possible in 
Jesus Christ. Paul's letters continually 
hold up the power of that community, the 
trust present there, and the new life that 
people receive. 

Covenant evangelism has at its core the 
recognition that Christ's love and power 
bring us into fellowship with other people. 
Receiving the Holy Spirit is a communal 
event. It is what enables our gifts, the 
unique gifts that have belonged to us and 
have been enlivened by the power of Jesus 
Christ, to now be shared in the covenant 
community. 

The way we grow in faith is especially 
important. Christ nurtured the disciples 
for three years. Covenant evangelism is a 
recognition that our decision for Christ is 
only the first step of the journey toward 
greater and greater maturity in our Lord. 
Through the fellowship of the church, we 
are provided with opportunities for 
growth and development so that we will 
truly portray Christ in our lives. 

The task of evangelism is to hold up 
Christ so that others may believe. But, 
having received that Christ, our task as 
new believers within the life of the 
church, within the life of the covenant 
fellowship, is to reflect that life and power 
of Christ so that others see us and say, 
"Behold the living presence of Jesus 
Christ." As we hold Christ up as our per- 
sonal Lord and Savior, so we are held 
together in the body of Christ as ones 
who love and share the Lord. D 



Robert W. Neff is general secretary of the Church 
of the Brethren General Board. 



16 MESSENGER May 1985 



I 



What's so great 
about being Brethren? 

What is it about us who've always been Brethren that draws new people 

to us? What are we taking for granted? Nine new Brethren tell us 

what it was that attracted them to the Church of the Brethren. 



I 



remember walking into a small room 
with six people sitting in a circle. I was 
apprehensive at first, because 1 was used 
to a traditional church setting with a large 
congregation. But my fears quickly dis- 
solved, as this group made me feel 
welcome and shared their worship service 
with me. 

The church I had been attending left me 
searching, and I felt drawn to the 
Brethren group for several reasons. But 




the simplest was that I was invited. Some- 
one asked me to join them in a Sunday 
morning service. We often forget that 
sometimes all people are waiting for is a 
sincere invitation. 

Little did I know that first Sunday 
would open up for me a bridge over 
which I could continue a spiritual journey 
in Christ. 1 found a non-forceful, yet 
strong-in-faith, family-oriented group of 
Christians, living, growing, and giving 
meaning to the New Testament. 

Today it is exciting to be part of the 
growing Genesis Church of the Brethren, 
which holds me in its arms when I need 
support, and is a place where I can divert 
my energies in Christ's name. — Debbi 
Wetzel 



Debbi Wetzel, a member of the Genesis Church of 
the Brethren in Putney, Vt., is an artist and crafts- 
person who runs her own shop. 



X~\. friend of mine, Todd Wenger, and 1 
were coming home from basketball prac- 
tice one evening and were talking about 
religion. I told him that I wanted to go to 
church, but was unsure of where to go 
since I hadn't gone since 1 was 10 years 
old. He asked me to come to the church 
he attended. Mechanic Grove Church of 
the Brethren. And 1 accepted. 

The first thing that attracted me about 
the church was the friendliness of the peo- 
ple. The first week I went, I felt as 
though I already had been a member. 

The next thing that attracted me was 
the youth group. The members were fun 
to be with, and I learned about other peo- 
ple's feelings about God. 

Another thing that attracted me was the 
church service itself. It was given in such 



I 




a way that 1 could relate it to my personal 
life, yet learn something about the Bible 
and God. 

The main reason I joined, however, was 
that these people taught me the love of 
God and how it could help me throughout 
my life. — Dennis R. Fisher 



Dennis R. Fisher, a member of the Mechanic Grove 
congregation, Quarryvilte, Pa., is a student at 
Elizabethtown College. 



became a member of Christ Our Peace 
Church of the Brethren after being raised 
in the United Methodist Church. 

The Church of the Brethren has ap- 
pealed to me in many ways. I have found 
members who have a deeper commitment 
to Christ and try to live in a Christ-like 
manner daily — not just on Sundays. I feel 
this will be a wonderful nurturing at- 
mosphere in which to raise a family. 

I also appreciate the church's openness 
to all God's children — even those from 
different backgrounds or with different 
ideas. I have found a strong sense of a 
loving, forgiving community in the 
Church of the Brethren. The Brethren 1 




have met strive to show caring to 
everyone. 

Finally, the Church of the Brethren's 
pacifist, anti-war statement appeals to me 
because it is consistent with my beliefs. In 
a world troubled with war and aggression, 
I find it unique that the Brethren take 
such a firm and active stand for 
worldwide peace. 

I am looking forward to a long and ac- 
tive relationship with the church, serving 
in God's name and with his grace. — Brad 
Dill 



Brad Dill lives in Houston, Texas, and is a charier 
member of Christ Our Peace Church of the Brethren, 
The Woodlands, Texas. 



May 1985 messenger 17 



A became involved with the Church of 
the Brethren in 1977, when I saw Levi 
Ziegler at a Dave Wilkerson crusade in 
Erie, Pa. I was working through some ad- 
justment problems, and I wanted someone 
to talk to. 

Since he was a Brethren minister, it was 
obvious that he would invite me to his 
church. At that time, I had received only 
a taste of Brethren theology. I was later 
to hold two additional professional posi- 
tions and work on a master's degree 
before I moved to Harrisburg to teach at 
the local community college and again 
become involved with the church. Pastor 
Ziegler told me of two Brethren churches 
in the area. I attended both of the 
churches and then made a decision. 

It is not that simple, though. I was 
reared in the Baptist tradition in a small, 
predominately black church in Pittsburgh. 
1 cannot say that 1 strayed away from the 
church, but I did begin to lose interest. 

After attending the Brethren churches 
in Harrisburg, I began to feel more com- 
fortable about being in the church. I was 
able to feel that God was someone I could 
be comfortable with. I no longer saw him 
as an adversary. I found the people very 
open and friendly. I really needed friends 
at that time. I was not sure if I would 
even be accepted at all. 1 have attended 
First church in Harrisburg since 1981 and 
became a member in 1982. I feel that I 




have made an important decision in my 
life. In fact, I am surprised that I was 
able to make a decision and adjust. 

I am most excited about the peace 
stance of the church. I find the feet- 
washing ceremony very moving. 1 find the 
church a dynamic place to be. — James A. 
BoswELL Jr. 

James A. Boswell Jr., an assistant professor of 
English at Harrisburg Area Communily College, is a 
member of First Church of the Brethren, Harrisburg, 
Pa. 



An Korea, the people have to do duties 
for themselves as a nation. These duties 
include participating in national defense, 
paying taxes, and becoming educated. 
After earning my degree in Christian 



M> 




education from graduate school, I entered 
the navy as a chaplain. Following my 
discharge, I came to the United States of 
America in 1973 because I wanted to 
study for a more advanced degree in 
Christian education. My intention was to 
return to Korea and teach. I could not get 
my degree until June 1984. 

Another circumstance influencing my 
decision to join the Brethren was the 
establishment in 1979 of the Korean 
Evangelical Church, meeting in the 
Panorama (Calif.) Church of the Brethren 
building. That church's pastor called me 
several times and asked me to consider 
joining the Church of the Brethren. He 
brought me a booklet about the Church 
of the Brethren. 

I like the Church of the Brethren, and 
now that I have joined it I want to in- 
troduce this denomination to the Koreans. 
I like the Brethren baptism, love feast, 
feetwashing, and agape meal. 

I like the Brethren belief in peace. 
Peoples are making so many different 
weapons for war. They are trying to kill 
each other. No more war! No more war! 
We have known enough war in the world 
and in Korea. People need peace. Jesus 
said that you should be a peacemaker, not 
a troublemaker. 

I believe that we have a mission to 
witness to the end of the earth and to be 
peacemakers. — Daniel Kwang Suk Kim 

Daniel Kwang Suk Kim, pastor of Kang Mam 
Church of the Brethren in Panorama City, Calif, is 
studying al Bethany Theological Seminary this year. 



Ly name is Maria Antonieta 
Calderon. I am a member of the First 
Church of the Brethren in Brooklyn, N.Y. 

I want to tell you that I am very happy 
to have come to this church. I like the 
teachings based on the Bible. I also like 
the special way in which they help the 
needy, without even caring about their 
religious background. They try to give 
help according to the person's needs — 
spiritually first, then financially, if 
needed. 

It is a very friendly church, and the per- 
son who comes here will feel warm and 
welcomed. 

The church has a special program on 
Sunday nights. It is an English class for 
Spanish-speaking people who are not able 
to attend school. 

They collect clothes to give to any peo- 
ple who need it. 

1 am very happy to be a member of the 
Church of the Brethren, and I try to find 




out from my pastors what ways I can con- 
tribute both inside and outside the church. 

My job is not a professional one; I am 
a laborer. But my greatest privilege is to 
be part of the church of Christ. 

I am a Salvadoran. My family and I go 
to the Church of the Brethren. We love 
our church and our pastors. Rev. Earl 
Foster and Dr. Phil Carlos Archbold. 
— Maria Antonieta CalderOn 

Maria Antonieta Calderon is a member of the 
Brooklyn (New York) congregation. 



18 MESSENGER May 1985 



o. 



ur sons, Matthew, age 3, and An- 
drew, age 1, were growing quickly, and 
each day they became more aware of the 
world around them. Kathy and 1 thought 
it would be good for Matt and Andy to 
begin going to Sunday school. But where? 

My wife and 1 were still members of the 
churches we had attended as children, but 
our attendance had not been very regular. 

The Mohrsville Church of the Brethren 
was near our home, but we knew nothing 
about it. One day Kathy called one of her 
sisters' friends, who was a member of that 
church. She answered all our questions 
and invited us to attend a worship service. 
She also mentioned the names of some 
young people from the church who at- 
tended the local high school where I 
taught mathematics. 



These teenagers she mentioned didn't 
look different, but they were. They had a 
more loving attitude. They were not 
caught up in the fads of the day, whether 
it was speech or dress. The events of the 
day, no matter how trying, seldom left 
them frazzled. They seemed more mature 
than their peers. Something stabilized 
their lives. Yes, they were "different," but 
"different" in a good way. 

We decided to see if we would like the 
Mohrsville church. We took the boys to 
Sunday school, and after a couple of Sun- 
days we stayed for the church service. We 
found there a godly pastor, strong Bible 
teaching, and a warm and loving fellow- 
ship of Christian believers. Our family 
had found what it needed — not only a 
Sunday school for our children, but a 
church where Kathy and I were led to 
commit our lives to the Lord. We were 
baptized about a year later, and two years 
ago 1 was called to the ministry by the 
Mohrsville church. — Neil R. Fisher 

Neil R. Fisher teaches high school math and is a 
licensed minister in the Mohrsville (Pa.) Church of the 
Brethren. 



w. 




hen I joined Christ the Servant 
church, I thought it was a sudden deci- 
sion. I know now that I had been growing 
toward the Church of the Brethren for a 
long time. 

I am a worrier. Since the atom bomb 1 
have worried about war, with the result 
that 1 am now a total pacifist. In the '60s, 
as I worked with young children, 1 wor- 
ried about the effects on them of rampant 
materialism. The Church of the Brethren 
teaches the simple life, deemphasizing 
things. In the '70s I worried about the 
gross injustices between the "haves" and 
the "have-nots." The Church of the 
Brethren has a record of giving and world 
service far beyond reasonable expecta- 
tions. 

I was introduced to this church by a 
dear friend who knew about my concerns. 




and knew, too, that I was desperately in 
need of a church. The pastor visited me, 
radiating warmth and friendship, and joy 
in his faith. 1 attended a worship service. 
And another. And knew that 1 had found 
my church. 

This denomination responds to my 
deepest needs, and encourages me to be 
! rather than to have. In my congregation 1 
found instant acceptance and friendship. 
Through small group prayer sessions I am 
given spiritual nourishment and support in 
spiritual growth. In short, 1 have found 
love — God's love, reaching out to me 
through God's people. And with this, a 
great and abiding Joy. — Marca.ret W. 
Heppe 

Margaret W. Heppe, a retired English teacher, is a 
member of Christ the Servant Church of the Brethren 
in Cape Coral, Fla. 



X. he subject of our discussion at a re- 
cent congregational business meeting was 
evangelism. As I looked around the room, 
I realized that many people there had 
belonged to a church all their lives — and 
probably didn't know how it felt not to 
have a church. 

As I spoke up for evangelism, I related 
to them the feelings and frustrations for 
going through daily life without the sup- 
port of a church family. 

My husband and I found the Church of 
the Brethren three years ago, after a few 
attempts at other churches. That very first 
Sunday we were greeted with so much en- 
thusiasm and love that we decided to try 
it out again the ne.xt week. My defenses 
were up, though. I wasn't going to get 
"trapped" again by any church. I didn't 
even take off my coat for two months — I 
was ready for a speedy exit! 

We got a lot of inspiration from the 
Sunday services, and soon found we never 
wanted to miss Sunday morning at 
Highland Avenue. We needed Bible study, 
and when we joined the adult Bible study 
we were welcomed wholeheartedly. Even 




though we knew so little, they accepted us 
and helped us in our studies. We were like 
sponges and learned fast. 

Gradually we learned to trust and love 
our new friends at church. Besides the 
support we get, we are challenged to keep 
moving forward spiritually. Our church 
family gives us a precious gift — to interact 
with open, honest Christians on any sub- 
ject. 

God works in mysterious ways, and 
surely it was his will that directed our feet 
that first Sunday three years 
ago.— Joanne Bernas 

Of Roman Catholic background, Joanne Bernas is 
treasurer of the Highland A venue Church of the 
Brethren, Elgin, III. She is a tax consultant and also, 
with her husband, Dick, runs a health food store. 



May 1985 messenger 19 



Needed: A Brethren higt 

Fm saying that the Church of the Brethren has a major challenge to 
meet on behalf of American Christians, a challenge that is spiritual 
and patriotic in the highest degree. To even begin to respond to that 
challenge, Brethren must feel good about themselves, and be at home 
with themselves and their tradition. 



by James A. Gittings 

Never before have American Christians 
had so much need of the testimony of a 
Church of the Brethren that is self- 
confident, spirited, and assertive in the 
development and practice of its unusual 
traditions. 

I, who am a Reformed intruder into 
conversations about the Brethren future, 
believe that a faithful effort by the 
Church of the Brethren to do its duty by 
the rest of us will lead to the growth and 
empowerment of the Brethren community 
and witness. Otherwise, even in eastern 
and central Pennsylvania and before the 
deaths of those now in their 30s, mention 
of "the Brethren" will elicit the question, 
"Who were they?" 

Consider first where we are right now, 
we Christians from other traditions, and 
then consider who you Brethren are and 
what you have stood for in American 
history. 

Since our history began, we Catholic 
and Protestant Christians from non-pietist 
traditions have assented to the right of the 
state to herd our youth into flocks every 
few decades for the purpose of sending 
them out to kill other young people. Since 
the 1940s, we have also assented to the 
bombing of noncombatants — the aged, 
children, men and women in their homes 
and in their streets. We have assented — or 
at least did not vigorously rebel — to the 
further atomic extension of this barbarism 
in the form of weapons that endanger the 
genes of the race, in effect sacrificing our 
grandchildren to the passions of our 
generation. 

Now, pressed to assent to the proposi- 
tion that the state also holds the right to 
pollute and depopulate entire provinces, 



states, nations, and indeed the earth and 
space, we discover we have little ex- 
perience in how to resist the state while 
retaining the possibility of dialog with it 
and service to its ongoing more beneficent 
ends. 

We Protestant and Catholic Christians 
have lived out our tradition in the convic- 
tion that we belong in the mainstream of 
American life. The concept of being a 
"peculiar people" — the plain people, if 
you will — has not much appealed to us. 
Therefore we have joyfully participated, 
throughout most of our history, in the en- 
thusiasms and the bounty of our nation, 
conceiving it a Christian's duty to bring 
conscience to the community while re- 
maining indisputably a part of it. We have 
believed that the gospel is communicated 
best by people who look and act like 
other people. 



Nc 



I ow we are beginning to sense that 
many aspects of the national life to which 
we have conformed rest upon — indeed, 
are made possible by — the sufferings of 
other people in the Third World and at 
home. It does not escape us that the first 
meaningful signal we can give to our hav- 
ing awakened to this shattering awareness 
involves nonconformity, reduced con- 
sumption, the practice of being different. 
In these matters we have little experience 
and, again, we are enfeebled by the fear 
that, were we to act boldly, our capacity 
to participate in the public dialog would 
end. 

Mainline Protestant Christians have 
been proud of their participation in the 
cultural life of the nation. In most of our 
recent history we have stood, with some 
aberrations, as protectors of cultural 



freedom — the freedom of writers, artists, 
thinkers, and more ordinary people — to 
communicate ideas without restraint of 
law. Indeed, it is my opinion that for 
Presbyterian, Congregational, and 
Reformed Christians the highest point of 
denominational pride in this generation 
focuses upon the role our groups have 
played in the development and protection 
of basic constitutional guarantees. 

Now, in many ways, we find free ex- 
pression to be the servant of filth and im- 
purity. Free expression has degraded 
human relationships and the processes of 
love, sex, and birth that we have deemed 
holy. All our world, it seems, is for sale. 

We would like to find a way to register 
our collective protest to such corruption; 
we would like to reverse or transform 
what we see. Our tradition — the way we 
do things — points us only toward restraint 
of corruption through the agency of law, 
through legal restraint. Yet our instincts 
and our hearts tell us that would be the 
wrong way to go. We lack experience in 
how to proceed in other ways, and how to 
protect our own families from corruption 
while we are doing it. 

Finally, we mainline Protestant people 
do not handle diversity very well. Typical- 
ly, in our history, we enter into schism 
when strain becomes too intense. Out I 

ahead of us, and not very far ahead, sure- 
ly, is a time of truly excruciating strain as 
greater and greater numbers of people in 
non-pietist denominations begin to 
challenge both the state and community 
mores. 

Shall we non-pietist Christians be con- 
demned to our old split-and-split-again 
patterns? Will our internal polarities pre- 
vent us from recognizing, supporting, and 
saluting the brave and self-sacrificing 



20 MESSENGER May 1985 



profile 



among us? On past performance, unless 
we find some guidance — somewhere — I 
am afraid that such will be the case. 

And so I come to the Church of the 
Brethren. You, and in a different way the 
Mennonites and Quakers, are bridge com- 
munities between the opposing options of 
going all the way out of the general socie- 
ty (such as most of the Amish and your 
own Old Order types) and our heretofore 
practicable stance of going all the way in. 
What do you have to teach us — to teach, 
that is, not by what you say, but through 
what you are and have done and now do? 

As a non-Brethren Protestant beginning 
to answer these questions for myself, I'm 
conscious that I'm surrounded by living 
monuments to Brethren initiatives: Heifer 
Project, International Christian Youth Ex- 
change (ICYE), CROP, SERRV, Interna- 
tional Voluntary Service (IVS), and 
similar service groups that belong now to 
the outreach enterprise of all the 
churches. 



X~\.nd I'm aware, too, that my thinking 
is informed by many examples, some now 
living, some recently dead, of Brethren 
who have seemed to me among the most 
admirable Christians of the century. I'm 
thinking of people like Dan West, Ted 
Studebaker, M. R. Zigler, Calvert Ellis, 
my classmate Fran Clemens Nyce, Ruby 
and Benton Rhoades, Yvonne Dilling, and 
even my old school principal, Virgil C. 
Holsinger. I'm thinking of Andrew Cor- 
dier too. If he seems an establishment 
figure now, one forgets how rare and how 
intoxicating was the voice of a genuine in- 
ternationalist in our communities when 1 
first heard him back at Juniata College in 
1948. 

Finally, I'm thinking of some startlingly 
imaginative and courageous things, for 
their time, the Brethren have done: the 
Puidoux Conferences, for example; 
Nikodim's 1967 visit with its subsequent 
journeys by Brethren to the Soviet Union; 
your early engagement with refugees on 
the frontiers of El Salvador. You have 
not, you may be sure, gone unnoticed. 



Your capacity to take risks without fun- 
damentally dividing your fellowship is 
part of the record. 

With these institutions, people, and ac- 
complishments in mind, and with a view 
to Brethren history, to turn again to my 
list of mainline difficulties is to see at 
once how useful is your Brethren ex- 
perience, and your existence. Thus: 

In all your history you have been in 
tension with the state. One thinks, for ex- 
ample, of such events as the imprisonment 
of the Solingen brethren (1716), the 
"Short and Sincere Declaration" (1775) ex- 
plaining why Brethren could not support 
revolutionary struggle in America; the 
"Goshen Statement" (1918), later 
withdrawn, that explained why Brethren 
might not serve in World War 1. Together 



with and out front of these corporate acts 
in every Brethren generation have been 
the acts of thousands of individuals of 
conscience — your World War II 
youngsters who served as guinea pigs for 
the testing of antibiotics; the young peo- 
ple among you now such as Enten Eller, 
who risk prison rather than register for 
the draft. 

The collective and individual impacts of 
these acts must create enormous strain in 
the Church of the Brethren, an outsider 
feels sure, but somehow the Brethren keep 
the church-state dialog going. You wound 
up running the World War II conscien- 
tious objector program, received permis- 
sion to set up the (later) controversial 
Vietnam Service project (catch a 
Presbyterian activist being given that 




May 1985 messenger 21 



chance!), and even today have escaped the 
label "subversive" that is so readily pinned 
upon disarmament advocates in other 
denominations. Meanwhile, many other 
Brethren -Andrew Cordier, again, is a 
prime example — have chosen to support 
the wider public enterprise but have con- 
tinued to feel welcome in, and in unity 
with, your church. 

How have you managed to retain, as is 
so evident, your integrity and witness 
through this long-standing and interesting 
quarrel with the state? Teach the rest of 
us, please, for if our souls are to survive, 
we too must now challenge the state's sup- 
posed lordship over our morals in regard 
to warfare and our efforts to protect the 
future of God's earth. 

The Brethren Encyclopedia speaks of 
the gradual 19th- and 20th-century 
Brethren departure from plain dress and 
speech as "acculturation." It is a phrase I 
wish they had not used, though cultural 
pressure was doubtless a principal factor 
in the gradual changes that took place. 

My feeling is that something more was 
going on, however. From a basic position 
halfway in and halfway out of the prevail- 
ing culture (a position adopted, I believe, 
to provide opportunity for early Brethren 
to identify members of that "Believer's 
Church," the hidden church within the 
generality of Christendom), these "ac- 
culturations" were really recalibrations, 
repositionings, of the original Brethren 
stance. With an eye to where the prevail- 
ing culture had moved since the days of 
the Palatinate, you were trying, I believe, 
to continue to be halfway in, halfway out 
of society. In this connection, remember 
that Brethren were thought of as 
evangelical Mennonites, back there in 
Germany. They were always trying to 
reach out, to convert others to their point 
of view. To do this, they needed to stand 
in an apartness that was yet close in to the 
opportunity for witness. 

In that "close-in apartness" the Church 
of the Brethren has lived. The result has 
been a Brethren style. I am sure that 
Brethren are not so conscious of this style 
as others are. We outside your community 
see this Brethren style in terms of what it 
is not — it is not out of date, it is not 
penny-pinching, it is not communitarian 
to the point of narrowness — and in terms 
of what it /5— almost always understated, 
measured, a little implacable once set 
upon a course, given to consultation, but 
only until decision-time comes. If you are 



no longer the plain people, you remain a 
quiet people; frustration does not im- 
mobilize you, nor does failure to receive 
the chief seat at the feasts of Protestant- 
ism affront you. We see more of you than 
we hear from you, but creative imagina- 
tion—particularly in the area of service — 
is a hallmark of your corporate lives. 
I bear witness from encounters with 
Brethren young people on a dozen fron- 
tiers of war and human need over a space 
of 20 years that you have succeeded in 
passing along these qualities, and the 
Brethren imperative to service, to your 
children. They too are the quiet people. 
They too bring to what they do a creativi- 
ty, a freedom from frustration, a certain 
implacability of purpose. They are iden- 

Study your nmo^y, 

Brethren, and make 

a list of your 

accomptishmen ts. 

Remind yourselves of 

what you have stood 

for, and what your 

modern martyrs 

have stood for too. 

Then go forward with 

your tradition. 



tifiable in terms of their origins, halfway 
in and halfway out of the larger com- 
munity's values, hopes, despairs. 

Now we in the larger denominations are 
discovering we need to keep at least one 
foot on ground that does not shift. We 
need to point up the differences between 
our ground of being, especially as it 
relates to morals, and that of the larger 
community. No longer is it possible with 
equanimity to view American society as 
Calvinism with a Detroit gloss. 

So we non-pietists look for ways to ex- 
press ourselves and our distinctives vis-a- 
vis the American people at large. But we 
do not have much experience in develop- 
ing a distinctive lifestyle and, of course, 
we do not want to step all the way outside 
the national family circle. Where can we 



turn to find a people with experience be- 
ing halfway in? To the Brethren, and to 
their experience, perhaps? Well, we will 
watch them, and see. 

Lastly, I have spoken of a need in main- 
line churches to develop skills in living 
with polarization. The Church of the 
Brethren has much skill in this area. You 
have had your schisms, of course. But 
since the American Revolution, I know of 
no Brethren schism that has directly in- 
volved the question of church-state rela- 
tionships or military service. Somehow 
your church has been large enough, open 
enough, to enable thousands — indeed, 
probably a majority — of Brethren young 
men to do military service, return to their 
church, resume relationships with others 
who chose not to serve, and retain both 
unity and a position as a peace church. To 
me it seems an incredible accomplishment. 

Now, just ahead, increasing numbers of 
mainline church people will precipitate 
their churches as never before into church- 
state tension. If we are to have a prayer of 
a chance of hanging together, a chance of 
freely permitting brothers and sisters to 
respond to God's guidance in ways that are 
varied, we've got to have models to look 
at. Your church can be one. 

I guess I'm saying that the Church of 
the Brethren has a major challenge to 
meet on behalf of American Christians, a 
challenge that is spiritual and patriotic in 
the highest degree. To even begin to re- 
spond to that challenge. Brethren people 
must feel good about themselves, and be 
at home with themselves and their tradi- 
tion. You do indeed have your failures, 
your unanswered questions, your unful- 
filled obligations. It will be easy to nur- 
ture your internal church life and forget 
about the rest of us. If so, that will be a 
pity, for it is as true for organizations as 
it is for persons that "who would save his 
life shall lose it." I have a better idea. 

Study your history. Brethren, and make 
a list of your accomplishments. Remind 
yourselves of what you have stood for, 
and what your modern martyrs have 
stood for too. 

Then go forward in your tradition — 
working with the rest of us when you 
can — and show us how to do what you 
have always done best — to follow Jesus by 
living lives that honor him and our God 
through service to all of created life. D 

One of the veterans of Christian journalism, James 
A. Gittings is currently publisher/editor o/ Seventh 
Angel, an independent news magazine for 
Presbyterian and Reformed people. 



22 MESSENGER May 1985 



m(QM teDk 




So they took up Jonah and threw him into the sea . . . Jonah 1:15 

Gary Cross, age 6 
Kearneysville, W. Va, 



This great earth 

Hearing little, little sounds, 

Taking great big leaps and 

bounds. 
Walking under the great blue sky, 
Always asking the great Lord why. 
Seeing flowers lily white, 
Looking at a great bright light. 
For I love this great big earth, 
And I will and have since birth. 

Raquel Brandhorst, age 10 
Hudson, Iowa 

Dear God, 

I wish that soon there will be 
more jobs, more food, more love, 
happiness, and peace in the 
world. 

Melissa Clarke, age 12 
Bear Lake, Mich. 



P 



A 



Shawn Mummert, age 10 
Lincoln, Neb. 








Wouidn 't it be great if people 
didn't see evil, hear evil, 
or speak evil? 

Polly Hoover, age 10 
Goshen, Ind. 




Noah after the flood 

Jon Schrock, age 12 
Elgin, III. 



hildren's art and writing, and for suggesting ide.' 
to; Kurtz Lens and Pen, 65523 Washington Roaa 



May 1985 messenger 23 



ding to grow': 

iigelism at Broadfording 

Broadfording is a new /old congregation that 
could have chosen to turn inward. Instead, it 
is a forward-looking Brethren group that 
keeps looking for ways to stir new growth. 



by Kenneth L. Gibble 

What does evangelism, Brethren-style, 
look like in a local congregation? 

To find some answers to this question, 
I paid a visit to one of our newest con- 
gregations, the Broadfording Church of 
the Brethren, located a few miles west of 
Hagerstown, Md. There 1 was greeted by 
Paul Reid, who chairs the church board, 
and who has given key leadership in the 
new congregation since its start. Paul gave 
me a tour of the building, which was 
dedicated in the summer of 1984. Of 
special interest were the solar panels and 
other features designed to minimize 
energy usage. 

The Church of the Brethren group that remained after Broadfording's 1978 split is housed in 
a new meetinghouse. From left: Lawrence Ebersole, Rowland Litten, John Hostetter 
(pastor), Charles Wasson (construction manager), and Paul Reid (church board chairman) . 




But I hadn't made the trip primarily to 
see the building. After the tour, I talked 
with Paul and his pastor, John Hostetter, 
about how the Broadfording church began 
and how it has continued to grow since 
that time. 

Although Broadfording is "new" in one 
sense, in another sense it is a "remnant" 
of a church that left the Brethren fold. 
About 35 people who believed in a contin- 
uing Brethren presence in the Broadford- 
ing area began meeting for worship in a 
community grange hall. Mid-Atlantic 
District granted this group fellowship 
status in 1979 and offered support in 
numerous ways as the congregation 
organized itself. Broadfording's growth 
has been modest but consistent since then. 
At present, membership stands at 105, 
and attendance for the past half year has 
averaged between 90 and 100. 

Commenting on this growth, district ex- 
ecutive Donald E. Rowe expressed his ap- 
preciation for the spirit of openness 
displayed by the group that formed the 
new congregation. "They could have 
chosen just to stay to themselves, to turn 
inward. Instead, they've done a good job 
putting a difficult church split behind 
them and have been positive, forward- 
looking, and desirous of presenting a new, 
healthy image in their community. More 
than that, they continue to think of 
themselves as needing to grow." 

As I learned from both Paul and John, 
this attitude of "needing to grow" is a 
primary ingredient in the congregation's 
evangelistic efforts. Said Pastor Hostetter: 
"Evangelism doesn't just 'happen.' The 
temptation for us, as for most churches, 



24 MESSENGER May 1985 



1 



is to enjoy the warmth of our fellowship 
so much that we want things to stay just 
the way they are. So it's very easy to 
become ejcclusive rather than /^elusive. 
We need to keep reminding ourselves that 
evangelism means reaching out to new 
people and making them feel welcome." 

One thing the pastor has noticed about 
the newest members of the church is that 
they are often the most enthusiastic 
"welcomers" in the congregation. Because 
they have found caring in their new 
church home, they are eager to make 
others feel welcome too. 

What are some ways the "needing to 
grow" attitude is encouraged at 
Broadfording? As in most churches, 
greeters are on hand to meet newcomers 
on a Sunday morning. During the infor- 
mal moments in worship, visitors are 
recognized by having them stand to be in- 
troduced by whoever invited them or by 
someone seated next to them. Ushers are 
on hand to give visitors an identifying rib- 
bon. The reason for this recognition is 
two-fold: to make visitors feel welcome 
and to alert church members so they will 
make special effort to introduce 
themselves to the visitors. 



D. 



'uring a recent Sunday worship, 
Pastor Hostetter asked the people in the 
front half of the sanctuary to turn around 
and face their fellow worshipers. Then he 
told both groups, "If you see a face you 
don't recognize, promise the person seated 
next to you that after worship you will go 
and make yourself known to that 'new 
face.'" Such strategies are designed to 
keep alive the awareness that growth is 
important. 

For many people at Broadfording, the 
word evangelism had unpleasant connota- 
tions of aggressive, door-to-door confron- 
tation. By participation in Mid-Atlantic 
District's Renewal and Growth program, 
they have been learning that evangelism is 
most effective when it emphasizes one 
person's ongoing relationship with another 
person. Members are encouraged to think 
of the people they already know and 
work with in their community. Within this 
network of persons, those with no church 
home can be encouraged to attend wor- 




Broadfording's new meetinghouse combines simple lines with energy-saving 
features. The side wall, all glass, captures and stores heat. 



ship or some other church function. 

As Pastor Hostetter sees it, the impor- 
tant thing is the genuine caring that 
undergirds this approach. "To think of 
evangelism as an ongoing process means 
that I don't stop caring for a person if he 
or she isn't ready to come to church or to 
make a faith commitment." 

I asked Paul and John about the impor- 
tance of denominational identification. 
Both felt that although "being Brethren" 
is important to some people who come to 
Broadfording, most are drawn to the 
church for other reasons. Some, the 
curious, may come to worship just 
because the building is new and attractive. 
But as Paul pointed out, those who return 
and eventually become part of the church 
usually do so because they sense the gen- 
uine warmth and caring that exists among 
the members. In addition, the style of 
worship, which is structured but not ex- 
tremely formal, has appeal to many of 
those who have newly joined the 
fellowship. "People have told me they've 
found meaning in our worship," said 
Paul. "They are being fed." 

John believes the style of congrega- 
tional life at Broadfording fits well with 
how Brethren have traditionally been the 
church. "We don't proselytize," he said, 
"and in our area a lot of that goes on. 
Mostly, it turns people off. Secondly, we 
Brethren place a strong emphasis on life 
in community, and that meets people's 
needs." 

What other factors have helped attract 
people? Again, in keeping with Brethren 
tradition, this congregation offers an op- 
portunity for serious study of the Bible. 
Many who come to the church are looking 
for meaningful engagement with the 
Scriptures. Another plus: This church is 
still small enough for people to receive 
personal attention and also to have oppor- 
tunities to use their unique gifts. Their 



pastor believes members of a church want 
to give as well as to receive; "we offer 
them the chance to be in ministry almost 
right away." 

Another attraction is the encouragement 
members get to think for themselves. 
Coming from a variety of church 
backgrounds, the people at Broadfording 
learn that their opinions count and that 
church members are not expected to have 
identical beliefs. The resulting variety of 
opinions causes some interesting discus- 
sions, but appeals to those who discovered 
in other churches in the community that 
the preachers and other church leaders 
handed down the so-called "right" ideas 
about what to believe and how to live. 
Also attractive is the church's commitment 
to work at reconciliation and healing. 

No one at Broadfording would argue 
that theirs is an ideal situation. Like every 
church, this one has its share of problems. 
But the church is growing, not with a 
spectacular influx of new members, but 
with a slow, steady growth that allows for 
solid integration of newcomers into the 
life of the congregation. 

When I asked Paul Reid what he would 
name as the most important thing he has 
learned about evangelism, he said, "It's 
caring about people. In my work as an in- 
surance agent, I know a lot of people are 
hurting. We need to extend the arm of in- 
vitation for them to come and worship 
with us, to get some spiritual food. We 
need to show that we really care for them 
as persons. Our backgrounds and tradi- 
tions may differ, but we need to look 
beyond that and let our Christian grace 
flow over everything." 

With that spirit, evangelism will con- 
tinue to be alive and well at Broadford- 
ing. D 



Freelance writer Kenneth L. Gibble is promotion 
consultant for MESSENGER and interim pastor at the 
Hagerstown (Md.) Church of the Brethren. 



May 1985 messenger 25 



Perfect like the heavenl 



"You, therefore, must be perfect, as your 
heavenly Father is perfect" (Matt. 5:48). 

When I moved from Surinam to the 
island of Aruba, the authorities requested 
that I submit a statement of good con- 
duct. Some of my parishioners were 
upset. Certainly, a pastor would not have 
to prove his correct behavior! Yet they 
were wrong. According to the laws of the 
land, we are equal. But it is that way too 
according to God's law. There are no ex- 
ceptions to the rule: We all must be 
perfect. In that marvelous story by 
Nathaniel Hawthorne, The Scarlet Letter, 
the one who is least suspected, the 
minister, turns out to be the father of 
Hester's child. So you see, the rule applies 
to all of us. We must be as perfect as the 
heavenly Father. 

The entire Sermon on the Mount deals 
with this matter of being perfect. In this 
connection there are two keys that open 
our proper understanding of this great 
discourse by Jesus. The first key is that 
we must have only one goal, namely the 
realization of God's rule also here on 
earth. Jesus' entire life was geared to that 
goal. The second key is this: Of those 
who believe in Jesus and his Father, a 
righteousness is required that is more than 
a simple equalization. The Sermon on the 
Mount is full of examples. To the men of 
old it was said that murder would make 
them liable to judgment, but Jesus points 
out that in the eyes of God anger is just 
as bad. Not only the deed, but also the 
wish thereto is sin. 

Another example concerns adultery. 
Formerly, the rule was that no adultery 
should be committed. Jesus, however, 
adds again an extra dimension: "Everyone 
who looks at a woman lustfully has 
already committed adultery with her in his 
heart." Students of John Wesley once 
asked him whether it was possible for 
anyone to be righteous under such a strict 
rule. Wesley said, "Look, you must see it 
this way. There is a difference between a 
fleeting thought, which you do not enter- 
tain, and the systematic nurture of an 




idea. You could say that nobody can help 
it if birds fly over his head, but you can 
prevent them from building nests in your 
hair!" 

Yet another example that Jesus presents 
in this connection has to do with the 
swearing of oaths. In the past, the rule 



was that one should not swear falsely, but 
Jesus warns us against swearing at all. In 
some cultures swearing has become a way 
of life. The Arabs have a story about a 
neighbor who comes to borrow the 
donkey of an old man. The old man says 
that the donkey is not around. The 



Love can make the common beautiful. 



26 MESSENGER May 1985 



■ather 




neighbor claims that he just saw him. 
The old man cries out: "I swear by 
Allah that the donkey is not here!" At 
that moment the donkey brays in the 
stable. "You hear?" the neighbor says 
triumphantly, but the old man is un- 
disturbed. "Do you value the braying of a 



The Wedding al Carta, " by Haitian artist Wilson Bigaud 



donkey more than the word of an old 
man?" In that context Jesus suggests that 
we let our yes mean yes and our no mean 
no. When words and deeds match, there 
is no need to swear. 

We must be perfect as our heavenly 
Father is perfect. We must do more than 



what is absolutely required of us, and we 
must do it gladly. You must have heard 
about that simple monk, Brother 
Laurence, who was given one of the 
meanest jobs in the cloister kitchen. He 
had to clean the pots and pans, which 
were blackened on the wood fires of his 
day. He not only made them shine, but he 
did it with pleasure. He did more than the 
absolutely required task. The satisfaction 
about a job well done brightened his face, 
and he helped others to live more 
courageously. To such art of living we too 
are called. 

When couples come to me to be mar- 
ried, I always read with them the story of 
the wedding at Cana in Galilee, where 
Jesus turned water into wine. The point 
of that story is that common, everyday 
things can become extraordinary and 
beautiful when love is added to them. In 
marriage and family life, too, we are call- 
ed to be perfect as our heavenly Father is 
perfect. One might question whether such 
perfection is humanly possible. Jesus cer- 
tainly did not suggest that we might be 
God's equals. He did, however, strongly 
urge us to develop within ourselves the 
characteristics that are so descriptive of 
God's way with us — love and truth. When 
Jesus says of marriage, "What therefore 
God has joined together, let no man put 
asunder," it is clear that he considers 
divorce an instance of disobedience. 

The same words can also be applied to 
other areas, such as faith and the life 
based upon it, or to the connection be- 
tween the freedom to make decisions and 
the responsibilities that those decisions en- 
tail, or between our humanity and justice. 
In all these areas we are called to do bet- 
ter and more, to be perfect as our heaven- 
ly Father is perfect. It is not an easy task, 
but when we put ourselves to it, we will 
discover that we are given power to follow 
our heavenly Father wherever he leads. 
More power be to us! D 



Anthonie van den Doel, former missionary to 
Nigeria, Indonesia, and Surmam, is pastor of the Pro- 
testant Church in the island of Aruba, Just off the 
coast of Venezuela. 



by Anthonie van den Doel 



May 1985 messenger 27 



Roots and the wind 




When Beacon Heights wanted to highlight its 
Brethren heritage, it looked for a theme that 
would relate to both the past and the future. 



by Debbie Ritchey 

The black-clad, grandmotherly figure 
slowly climbed the stairs to the pulpit, 
stepping out of our past and up to the 
modern-day microphone. She beckoned us 
to look back into the past with her, into 
our heritage, to glean from it a sense of 
where our roots lie and how they affect 
our lives. 

Roots can bind, 

roots can free; 

roots can provide safety, stability, 
security. 

We are free to accept our heritage 

or reject it; 



to carefully examine and selectively 
choose from our roots; 

to affirm those values and traditions 
that are valid for us today. 

Thus began the three-Sunday series 
called "Roots and the Wind," in which the 
Beacon Heights Church of the Brethren in 
Fort Wayne, Ind., celebrated Brethren 
heritage. 

It was a creative series, filled with many 
symbols that added both meaning and in- 
terest to a sometimes too-familiar theme. 
It was a worshipful series, expressing 
gratitude to God for the blessing of our 
roots and for the richness of our 
fellowship. It was a series geared toward 



all Brethren, not only to those whose 
familial ties to the church go back many 
generations. And it was a useful series, 
emphasizing practical aspects of our 
heritage that can be applied to our lives 
and our faith today. 

It had been seven years since our con- 
gregation had focused special attention on 
our heritage, and Pastor Guy Wampler, 
who headed up the planning committee 
for the worship services, felt "it was about 
time again that we have a sense of who 
we are." The committee chose a theme 
that would relate to both the past and the 
present, one that would allow us to look 
at our roots and to see how their prin- 
ciples have withstood the winds of time 
and continue serving us today. 

"Roots and the Wind" also looked at 
the wind as a source of power and as a 
freeing force. The primary symbols for 
the series were all wind-powered objects: a 
kite, representing freedom to soar and 
symbolizing the principle of "no force in 
religion"; a windmill, which converts wind 
into power for work, symbolizing the 
practical faith of the Brethren; and a 
dove, symbol of peace, which helped us 
focus on peacemaking and reconciliation. 

Recognizing the diverse backgrounds 
represented in our congregation, the com- 
mittee sought to avoid too much nostalgia 
and narrowness, which might tend to ex- 
clude newer Brethren. Instead the series 
focused on our deeply rooted faith and 
how that rootedness can strengthen us for 
contemporary life. It stressed convictions 
rather than rituals. It sought to help us 
joyfully recognize our identity and joyful- 
ly affirm who we are. 

The key word is "joyfully." The com- 
mittee wanted the series to be fun. 

We enjoyed listening to "Grandma" 
Rachel Kiracofe, who was our hostess for 
each of the three Sundays. She shared 
stories of her childhood, her earliest 
memories of the church, and its centrality 
in the life of her family. She recounted 
memorable experiences such as having to 
give up her own bed for visiting ministers 
who stayed in her home. 

She spoke of the special preparations 
for Love Feast, the traditions involved 
with making communion bread, and the 
tantalizing aroma of the communion beef ' 
cooking. ("Nothing else in the world 
smells like it.") She probably awakened 
memories for all of us as she described 



28 MESSENGER May 1985 




Above: Clowns Interpreted Andy Murray's 
ballad about Ted Studebaker. Upper right: 
"Simple Gifts" was performed by a ballet 
troupe. Right: "Grandma" Rachel Kiracofe 
hosted the three Sunday programs, sharing 
her memories to make the past come ali'e 
to the present-day congregation. 

how hard it was to sit still through long 
sermons and services, where themes Hke 
"Be ye doers of the Word and not hearers 
only" were frequently preached. 

And all of our modern-day children en- 
joyed the story Rachel told them about 
her grandmother's bread basket and how 
it was frequently filled with food to be 
taken to the ill or the grieving. This day it 
was filled with cookies like Grandma used 
to make, and each child received a special 
treat. 

Other special treats were a ballet 
troupe's beautiful interpretation of "Sim- 
ple Gifts," the audiovisual "Journey of a 
Kite," and our clowns' moving presenta- 
tion of Andy Murray's ballad of Ted 
Studebaker. The hymns we sang were all 
written by Brethren (Kenneth Morse's 
"Move in Our Midst" was used every Sun- 
day), and our song leader lined some of 
them for us. A heritage dinner the first 
Sunday featured the products of a noodle 
and apple butter-making party two days 
before. 

The use of these many visual symbols 
was quite intentional. The planning com- 
mittee hoped that the series would be long 
remembered because of things like Rachel 




in her black bonnet and shawl; the wor- 
ship centers featuring kites, windmill, and 
doves; the delicious mincemeat pie and 
chicken and noodles; the graceful 
movements of simply dressed dancers; and 
a clown who was "brave enough to die 
making something instead of tearing 
something down." 

All of these made an impression on our 
minds, and perhaps the next time we see a 
windmill we will remember the one that 
sat on our altar one Sunday, calling us to 
reflect on the practical faith, the simplicity 
and honesty which we have inherited from 



the early Brethren. 

The Sunday following the heritage 
series was a time to focus on unity with 
brothers and sisters of other faiths. We 
had looked inward and backward to 
clarify and affirm our identity. The next 
step was to look outward with an open- 
ness to others as we share with them who 
we are and what strengths we bring to the 
larger church, and to join with them in 
carrying out the work of Christ. D 



Debbie Rilchey, a registered nurse, is a member of 
Beacon Heights Church of the Brethren in Fort 
Wayne, Ind. 



May 1985 messenger 29 



rmessenger-1 
study guide 

Did you know that every 
month Messenger publishes a 
study guide to the magazine? It 
contains helpful questions to 
guide thinking and discussion, 
and suggestions on the guide's 
use. 

• Use it in Sunday school. 

• Use it in discussion 
groups. 

• Use it for your personal 
study of issues facing the 
church. 

• Use it as a bulletin board 
item to recruit new 
subscribers to Messenger. 



Order your free monthly single 
copy of Messenger Study Guide by 
sending your name, address, and 
name of congregation to IvIessen- 
GER Study Guide, 1451 Dundee 
Ave., Elgin, IL 60120. Your guide 
will be mailed to you each month 
ahead of Messenger's arrival. 



Brethren World Peace 
Academy T-Shirts 




artwork by Marcia Leiter 

S, M, L, XL 
$9.75 postpaid 

Make checks payable to: 

OM EARTH PEACE 
500 Main Street, Box 188 
New Windsor, MD 21776 



30 MESSENGER May 1985 



On scripture criticism, I 



Dave Polley 

Believers should 
question Bible 

Loren Martin's "Opinion" (January, page 
30) that as a "believer one must never 
question the vaHdity, the significance, or 
the worth of any of the Holy Scriptures" 
is astounding. From Jesus Christ to the 
present, believers have been questioning 
the Holy Scriptures. Christ questioned the 
suppositions and the accepted ways of 
scriptural understandings in his day. The 
church councils in which various writings 
were chosen to be included in the New 
Testament were filled with questions 
about validity and significance. The books 
of James and Revelation barely made it 
into the canon, and how different the 
Church of the Brethren and the fun- 
damentalist groups today would be, if 
that were the case. 

Paul's matter-of-fact acceptance of 
slavery (1 Tim. 6:1 and Eph. 6:5) and his 
candid belief in the inferiority of women 
(1 Cor. 11) must be criticized. Any 
respected, secular forum in this country 
today would denounce these statements. 
No council of war today would agree to 
the harsh and barbaric demands of 
Yahweh in relation to the Israelite con- 
quest of Canaan (Josh. 6:21 and 10). 

Loren Martin quotes from Deuter- 
onomy 4:2 that one shall not add or sub- 
tract from the commands of God without 
stating that the context is the Mosaic or- 
dinances received on Sinai. These were 
truly holy and sacred for those people. 
But it is incomprehensible to accord the 
historical, poetic, and wisdom literature of 
the Bible the same significance. 



To hold in respect and fellowship those in 
the church with whom we agree or disagree 
is a characteristic of the Church of the 
Brethren. It is to the continuation of this 
value, and to an open and probing forum, 
that "Opinions" are invited from readers. 
These reader responses do not necessarily 
represent the opinions of the magazine's 
editors. 

We do not acknowledge our receipt of 
obvious "Opinions" pieces, and can only 
print a sampling of what we receive. All 
"Opinions" are edited for publication. 



We must question the Scriptures. The 
believers of Beroea were upheld as ex- 
amples because they searched and examin- 
ed and questioned the Scriptures daily 
(Acts 17:11). Job is blessed, not because 
he accepted the common religious 
understandings of the day that his friends 
underscored, but because he questioned 
God. And a most insightful occurrence 
concerning the issue of questioning God 
takes place in Exodus 32:7-14: God is 
bent on destroying the Israelites for their 
idolatry, but Moses argues with the Lord 
and causes the Lord to repent (verse 14). 

Jesus commissions his followers to 
discover the truth, and in doing that, we 
shall be free. But discovering truth in- 
volves questioning. May God grant us 
grace and wisdom and courage in this 
search. D 

Dave Polley is a Brethren Volunteer Service worker 
ai the inner-city project at Harrisburg First Church of 
the Brethren, Harrisburg, Pa. 

John Forbes 

Reading Paul 
in context 

Brother Jobie E. Riley has taken Paul to 
task for his shortcomings, and surely Paul 
himself was the first to recognize them. 
But before we throw out the baby with 
the bathwater, we should consider three 
things: 

1) Paul is victimized by mistranslations 
and misunderstandings. When he states, 
in the famous passage of Romans 13:1-2, 
that we all should be subject to authority 
(exousla), he does not necessarily say that 
we must obey the government, or that all 
governments are instituted by God. 
Authority-ejrou5(a is not the same as 
government, but rather a quality of being 
able to command. 

2) Paul can go overboard, but if we 
know the Scriptures it is easy to rectify. 
When he says that all authority-exoM5/a is 
from God, he is wrong. The devil told 
Jesus that a.uthoTity -exousia over this 
world had been given to him (Luke 4:6), 
and the two beasts of Revelation have 
authority -exousia (Rev. 13: 12). Our job is 
to figure out if authority is legitimate, 
that is, from God. If not, it will be over- 
thrown. And most, if not all, authority 
these days is definitely not from God. 

3) Paul corrects himself. If we know the 



alvador war, pastors' salaries 



whole body of Paul's writings, we can 
easily correct misinterpretations. Against 
all Paul's restrictions on women (Jesus 
placed none at all), we need only read the 
magnificent statement in Galatians 3:28: 
"There is no such thing as Jew and Greek, 
slave and freeman, male and female: for 
you are all one person in Christ Jesus." If 
we are all one in Jesus, we all share equal- 
ly, and racism, classism, and sexism have 
no place whatsoever in Christianity. 

We need to shut out the fanatic voices 
that would use this or that thread of Paul 
to force us into obedience in outmoded 
notions of a long-dead past. Our creed as 
a denomination is the entire New Testa- 
ment, and as a whole it proclaims God's 
love over all the pettiness of humanity. 
Let us too, as a denomination, proclaim 
God's love, which sweeps aside all oppres- 
sions. And if we read Paul right, and in 
context, we will find in him an eager 
helper, human like us, but filled to 
overflowing with the love of God. D 

John Forbes is a member of the Castaher Church of 
the Brethren in Castaher, Puerto Rico. 

Ronald Brunk 

El Salvador war 
no east-west issue 

The excellent and timely article "Hope 
Rises from the Land," by I. W. Moomaw 
(January, page 18), examines one of the 
most basic and important themes and con- 
cerns of our time. 

I had the good fortune to spend two 
weeks in January visiting farms and talk- 
ing with farmers and farm leaders in 
Nicaragua. The Nicaraguans in the recent 
revolution overthrew, as brother Moomaw 
so clearly described in reference to Latin 
America in general, "a system of exploita- 
tion that has kept them down too long." 
Nicaragua now is attempting to organize 
its economic structure in a bold new direc- 
tion. 

I talked with vegetable co-op, beef cat- 
tle co-op, cotton co-op, and grain co-op 
members who had been landless farm 
workers just a few years ago. They were 
now working and managing together on 
the newly formed co-ops. I talked to 
private farmers who are helped by the 
government with low-interest loans for 
supplies and equipment so that they can 
produce more. I talked to enthusiastic 



members of a farm service cooperative 
much like a miniature co-op elevator in 
Iowa, where the individual farmers can 
buy needed seed and veterinary supplies 
and where they sell their corn or beans. 

The conversations seemed to point out 
many of the same conclusions. They were 
often struggling to get their production 
units started or improved. They needed 



9J(o: 

m 



Journeys \^ 

the mingled feelings. One afternoon 
almost two years ago I climbed into 
the cab of a 24-foot U-Haul. I pulled 
out of the driveway of the German- 
town Brick parsonage in Virginia and 
pointed our truck to a new home in 
Texas, 1,200 miles away. 

I've pulled up roots many times. 
Growing up in California, attending 
school in New Jersey, pastoring 
churches in three states — I couldn't add 
the miles I've traveled or count tne 
things I've seen. 

But all the memories of these travels 
pale when placed next to another 
course I'm tracing. I'll never plot it on 
a map or log it in a travel diary, but I 
find myself drawn forward on an ab- 
sorbing quest. 

Something tugs me out of my ruts of 
self-containment. This wanderlust has 
little to do with geography, everything 
to do with the Spirit. I'm restless not 
for new sights, but for the larger world 
of God's reality. 

I sometimes catch the spirit of a 
wilderness camper hunting up last 
year's tent stakes and slipping a map 
into a back pocket. Or I understand 
what possesses quiet retirees to hop in- 
to a camper or trailer home and 
crisscross the States for months at a 
time. I can sense the urgency of an 
Abraham walking into unseen 
horizons, energized by God's promise 
of a new land, obeying only "by faith 
. . . not knowing where he was to go" 
(Heb. 11:8, 9). 

I understand because I see life and 



more tractor repair parts, tires, and tools, 
but the continual drain of money, man- 
power, and resources caused by the US- 
financed war against them had made it 
harder and harder to accomplish 
agricultural development. 

In the northwestern coffee regions, the 
attacks by the guerrillas (whom President 
Reagan now calls "freedom fighters") on 



by Timothy K. Jones 



faith not so much as standing still as 
moving forward. Not sitting down but 
pressing on. Faith is a coming home, 
to be sure, but it is also the beginning 
of the journey. For just when we think 
we've "made it," God has a way of 
poking us out of our complacency, 
nudging us again and again to not just 
settle, but to venture out and explore 
the land of promise. 

We may hold to a rock-like God, we 
may find God a stationary place in a 
fast-changing world. But we do more 
than root ourselves in tradition and old 
truths. We open our eyes and let God 
point us in new directions. We walk 
after the Spirit's leadings, we follow 
Jesus into the territories of compassion 
and service. 

Now, I'm not breathless to see exotic 
scenery on the other side of the globe, 
or anxious to haul my possessions to 
another corner of the country. But I 
am itching to stay on the journey. I 
want to sojourn like Abraham, to stay 
moving into that exciting future God 
holds out ahead. 

So when you and I can't sit still 
from wanting to serve the poor, or ex- 
perience the love of God, or know the 
power of the Spirit, we're not to 
worry. We are simply joining the long 
line of pilgrims in the faith. Like 
Abraham, we gladly, if sometimes 
haltingly, journey toward the horizons 
of faith. And just as God has opened 
countless roads and paths behind us, 
he can be trusted to reward our long- 
ings with new adventures ahead. D 

Timothy K. Jones is co-pastor of Christ Our 
Peace Church of the Brethren, The Woodlands, 
Texas. 



May 1985 messenger 31 



Cross 
Keys 
Vilia qe 



Harvey S. Kline, 
Administrator 

a developing retirement 
community of individual 
cottages and apartments 
on the campus of The 
Brethren Home at New 
Oxford, Pennsylvania 

• 10 cottage models from 
$25,700 (all now 
available only from a 
waiting list) 

• 2 apartment models 
from $14,500 (also 
waiting list only) 

• only 2 hours from 
Philadelphia and D.C. 

• 15 minutes from Gettys- 
burg 

• 12 Church of the Breth- 
ren Congregations 
nearby 

• chaplaincy services 

• activities program 

• free transportation 

• nite-time security 

• meals, housecleaning 
and nursing service 
available at modest costs 

• truly independent living 

• the assurance of nursing 
care when needed 

• freedom from household 
chores 

For free brochure send this 
coupon today: 




To: 

Milton E.Raup 
The Brethren Home 

P.O. Box 128 

New Oxford, PA 17350 

(717) 624-2161 



isolated farms; the torture and killing of 
farmers, women, and children; and the 
destruction of production facilities have 
made it difficult to harvest and market 
their crops. 

The US administration shouts "com- 
munism" to rally the citizens to generate 
fear in North Americans. However, it is 
not a conflict between east and west, but 
instead between landlord and corporation 
interests on one hand and the peasants, 
workers, small farmers, and 
humanitarians on the other. By support- 
ing the bloody guerrilla attacks on 
Nicaragua and trying to cut Nicaragua off 
from international trade, President 
Reagan's policy now seems set to do just 
what I. W. Moomaw says we cannot 
do — "defend our own freedom by denying 
to others, in circumstances different from 
our own, the right to seek freedom in 
their own way." D 



In 1983-84, Ronald Brunk of Eldora, Iowa, served 
one year at Campamento Nueva Vida in Ecuador, 
through the World Ministries Commission. 



D. Luke Bowser Jr. 

Brethren pastors 
get trickle-down 

Many of us Brethren were disturbed by 
the so-called "trickle-down" theory of 
economics that was being espoused in our 
nation's capital. Was it such a new idea, * 
however? 

We Brethren have espoused that same 
theory for years. We have assumed that, 
if we encouraged our more affluent con- 
gregations to give more adequate salaries 
to their pastors, then the less affluent con- 
gregations would do likewise. In other 
words, we Brethren have been assuming 
that there is and will continue to be a con- 
stant "trickle down" bringing more ade- 
quate benefits to our pastors at the bot- 
tom rungs of the salary ladder. 

Unfortunately the "trickle-down" theory 
is a bit defective. Just ask the pastors who 
are on the lower rungs of the salary lad- 



CLASSIFIEDADS 



32 MESSENGER May 1985 



FOR SALE — Home in Bridgew^ater, Va. Custom 
built, 4 BR, 2'/2 baths, family and rec. room, 
laundry, LR, central vacuum and intercom, 
double garage with two storage rooms, shop 
and root cellar, small fruit and nut orchard, Tel, 
(703) 828-3141, 

FOR SALE — York County, Pa., family practice 
of deceased physician, fwlodern up-to-date of- 
fices and attached residence on approximately 
five acres. Excellent hospital nearby. Owner 
financing available. Contact Mrs. Paul S. 
Hoover, Windsor, PA 17366. Tel. (717) 244- 
4474. 

OPPORTUNITY— A new congregation of the 
Church of the Brethren seeks pioneers to join 
Its growing witness in a suburb north of 
Houston. Christ Our Peace Church emphasizes 
Spirit-empowered living and Christ-led concern 
for the world in a warm congregational at- 
mosphere. Its location provides access to 
Houston area job opportunities. For more infor- 
mation contact Tim Jones, P.O. Box 8431, The 
Woodlands, TX 77387. Tel. (713) 292-2282. 

SCHOOL — Alternative high school education in 
the heartland of America. Stimulating combina- 
tion of community life, work and academic ex- 
cellence. Scattergood Friends School, James 
A Allan, Director, R. 1, B. 32, West Branch, lA 
52358. Tel. (319)643-5636. 

TRAVEL— Juniata College Tours. Post Con- 
ference Tour: Alaska with Inside Passage 
Cruise from Phoenix or your city. July 14-28: 
Russia and Crimea. $1 ,899 includes everything 
from New York. Late July/Aug.: Canada by 
train, Vancouver to Toronto (Banff, Lake 
Louise). Sept. 19-Oct. 6: Egypt and Africa 



Safari (Kenya). Weimer-Oller Travel, 405 Penn 
St., Huntingdon, PA 16652. Tel. (814)643-1468. 

WANTED — Caring individuals needed for an 
ecumenical community specializing in the 
treatment and rehabilitation of individuals with 
psychiatric difficulties. Housing, utilities, food, 
and master medical provided in addition to 
cash salaries depending on level of respon- 
sibility. Contact Kent Smith, Gould Farm, 
Monterey, MA 01245. Tel. (413) 528-1804. 

WANTED — Historical sources concerning 
Snow Hill German 7th Day Baptist congrega- 
tion and cloister. Need access to such for the 
writing of in-depth historical research paper. 
Also, access to any ether material or informa- 
tion concerning Ephrata/Beisselite movement 
or German 7th Day Baptist denomination will 
be appreciated. Please respond soon if you are 
willing to lend sources or give information. 
Doug Graham, Bethany Theo. Seminary, But- 
terfield and Meyers Rds., Oak Brook. IL 60521. 
Tel. (312)620-2342. 

ANNUAL CONFERENCE BULLETINS 

INVITATION — Driving to Annual Conference 
via Interstate 70? West Charleston Church of 
the Brethren, Tipp City, Ohio, invites Annual 
Conference travelers passing Dayton on Inter- 
state 70 to sleep over at our homes. Camp 
sites or bed and bath are available. Please call 
David or Patty Dinsmore in advance to make 
arrangements. Tel. (513) 667-2889. 

INVITATION — Driving to Annual Conference 
from out east? We're offering free parking for 
campers or rooms in our homes. Peace Valley 
Church of the Brethren, Peace Valley, Mo. Con- 
tact Mrs. Fred Bastin, R. 2. Box 273, West 
Plains, MO 65776. Tel. (417) 277-5669. 






lovE is In tIie Feet 



The Hausa-speaking Christians in 
Nigeria have a unique saying, "Kauna a 
kafa take." Literally it means, "Love is in 
the feet." 

The saying reflects deep insight into 
the calling of the Christian. The message 
is that you cannot sit on the good news 
or keep it in your house; you must take it 
out and share it. Hence, love is in the 
doing . . . love is in the feet. 

A writer from another culture and 
another time expressed a similar view— 

"How beautiful upon the mountain 
are the feet of those who bring good 
tidings"— Isaiah 52:7. 

A program of evangelism taking 
shape in the Church of the Brethren to- 



day builds on this understanding. It is 
called "Passing On the Promise." 

The appeal of this effort is that the 
promises of God are not something 
merely to stand on or to keep. The 
promises are to be passed on. They are 
to be shared with a neighbor, a friend, 
a loved one, a colleague at work or 
play. They are an invitation to know 
God and to experience the community 
of faith. They are for sharing that 
others may find their center in Jesus 
Christ. 

Heed the wisdom of Christian sisters 
and brothers in Nigeria by letting your life 
proclaim: 

Loue is in the feet. 




Church of the Brethren 



Passing on the good news of Christ 
and his peaceable kingdom. 



May 1985 messenger 33 



der. One pastor learned that he stood in 
28th place out of 39 pastors in his district 
in salary received. He had already found 
it necessary to begin receiving his church 
annuity to supplement his salary. That 
pastor, a college and seminary graduate, 
says he and his wife will "bungle 
through." They are near retirement. But 
what about the 1 1 other pastors? Some of 
them have families to support. How are 
they to manage? 

Now if one multiplies the above situa- 
tion by the number of church districts, 
then the magnitude of the problem 
becomes more evident. Can we blame one 
pastor who simply shrugs and says, "No 
one sees. No one is listening. No one 
cares"? 

At times statistics are shared to point 



out that there has been improvement. It is 
true. There are many pastors whose 
salaries have been brought up to scale or 
close to scale. Still that does not speak to 
the needs of the pastors who, along with 
their families, continue to live in a finan- 
cial bind. 

The time has come for the Church of 
the Brethren to renounce the "trickle- 
down" approach in dealing with the needs 
of pastors. The time is here to aggressively 
and creatively reach out to meet the needs 
of our lower-paid pastors and their 
families. The time is here to help the small 
congregations that these sisters and 
brothers in the ministry are serving. 

When Dan West dreamed of farmers 
giving heifers to relieve the hunger of little 
children, there were short-sighted people 



who said, "It cannot be done." When 
Europe was devastated at the end of 
World War II and Brethren church 
leaders undertook to enlist the aid of the 
Christians of America to help relieve the 
massive suffering and hunger, there were 
many timid souls who said that it could 
not be done. But something was done. 
There was a great deal done! 

Just so can there be something done 
about the needs of many of our pastors 
and their families. The organizational 
machinery is already in place to act. What 
we lack is the will to act. 

In reality, what we are talking about is 
brotherhood in action. D 



D. Luke Bowser Jr. is pastor of Eagle Creek 
Church of the Brethren in Forest, Ohio. 



tmmw^ p©mti 



Do you have information for Turning Points? For anniversaries, 
please give the first name of husband and wife, town and slate of 
residence, and number of years married (50 years or more only). 
For deaths, give the name; town and state of residence at time of 
death; age; and month, day and year of death. 

Send information to MESSENGER, Turning Points, 1451 
Dundee Ave., Elgin, IL 60120. 



Pastoral 
Placements 

Anderson, Ralph W., from 

Lima, N. Ohio, to Lewiston, 

N. Plains, interim 
Flory, Dee C, from Blue Ridge 

Chapel, Shen., to Timber- 

ville, Shen. 
Gibble, Ann Earhan, from 

secular to ArUngton, Mid- 

Atl. 
Gibble, Kenneth, from Hagers- 

town, Mid-Atl., to Arlington, 

Mid-Atl. 
Kintner, Emery, from Pleasant 

Chapel, N. Ind., to North 

Webster, N. Ind., part-time 
Manning, Gerald R., to Rocky 

Mount, First, Virlina, part- 
time 
Richard, Sue, to Lima, N. 

Ohio, interim part-time 
Richard, Wesley, to Lima, N. 

Ohio, interim part-time 
Shalluck, Everett, from Sidney, 

Trinity, S. Ohio, to Waterloo 

City, N. Plains 
Shalluck, Lois, from Sidney, 



Trinity, S. Ohio, to Waterloo 

City, N. Plains 
Watson, Dale F., from New 

Hope, Virlina, to Danville, 

First, Virlina, part-time 
Wolf, Burton H., from West 

Alexandria, S. Ohio, to West 

Milton, S. Ohio 

Licensing/ 
Ordination 

Diller, Dwight, licensed Jan. 27, 
1985, Troutville, Virlina 

Gibble, June A., licensed Jan. 
13, 1985, Highland Avenue, 
111. /Wis. 

Hanna, Raymond, licensed 
Feb. 3, 1985, Philadelphia, 
Bethany, Atl. N.E. 

Jeffrey, Charles F, Jr., or- 
dained Jan. 21, 1985, 111./ 
Wis. 

Miller, Kathleen L., licensed 
Aug. 26, 1984, Naperville, 
111. /Wis. 

Newcomer, Stephen A., or- 
dained Jan. 13, 1985, Rocky 
Ford, W. Plains 



Stern, Pattie B., licensed Jan, 

20, 1985, San Diego, Pac. 

S.W. 
Wallace, Robert B., licensed 

Dec. 16, 1984, Bristol, First, 

S.E. 



Anniversaries 

Babcock. Lorin and Vera 

Cerro Gordo, 111., 50 
Baker, Berlin and Ruth, Brook 

ville, Ohio, 60 
Bridenbaugh, G. Herbert and 

Gertrude, Martinsburg, Pa 

63 
Brumbaugh, Eli and Emma. 

Martinsburg, Pa., 54 
Bucklew, Jesse and Mary 

Brookville, Ohio, 63 
Bush, W. Floyd and Dorothy, 

Martinsburg, Pa., 57 
Greenleaf, H. Lester and Kath 

ryn, Martinsburg, Pa., 55 
Heckman, Mr. and Mrs. B. 

Frank, Waynesboro, Pa., 50 
Hinkle, Mr. and Mrs. John 

Louisville, Ohio, 50 
Kagarise, 1. Harvey and Alice, 

Martinsburg, Pa., 59 
Kessler, Roy and Clara, Falls 

Church, Va., 55 
Little, Arthur and Marie, New 

Enterprise, Pa., 50 
Miller, N. Ray and Marie, Mar- 
tinsburg, Pa., 57 
Mow, Baxter and Anna, 

Roanoke, Va., 64 
Ramirez, Fred and Bonnie, 

Garden City, Kan., 70 
Rebuck, Mr. and Mrs. Glenn, 



Greencastle, Pa., 50 
Reinecker, Chester and Lizzie, 

Hanover, Pa., 53 
Wagner, Harold and Ruth, 

Cerro Gordo, 111., 50 

Deaths 

Baker, Viola, 89, Greenville, 

Ohio, Feb. 3, 1985 
Baker, Wehon Jr., 64, Seattle, 

Wash., Jan. 10, 1985 
Brant, Ruth, 86, Berlin, Pa., 

Jan. 29, 1985 
Brechbill, Margaret, 62, Cham- 

bersburg. Pa., Sept. 21, 1984 
Brumbaugh, Eileen, 46, Mar- 
tinsburg, Pa., Nov. 14, 1984 
Butzer, Glenn, 48, Akron, Pa., 

Dec. 17, 1984 
Cox, Lois E., 44, Bassett, Va., 

Jan. 19, 1985 
Cranch, Robert G. Jr., 73, 

Eden, N.C., Jan. 26, 1985 
Dean, George F., 70, Eden, 

N.C., Dec. 11, 1984 
Dull, Vernon, 89, Brookville, 

Ohio, Nov. 24, 1984 
Eisenzimmer, Teresa, 29, 

Hecla, S.D., Oct. 20, 1984 
Ferree, Rocella, 76, Seven 

Valleys, Pa., Jan. 21, 1985 
Hall, Cora L., 86, Warrens- 
burg, Mo., Feb. 6, 1985 
Hammock, Lewis C, 86, Eden, 

N.C., Jan. 15, 1985 
Hertzog, Elmer, 69, Ephrata, 

Pa., Dec. 23, 1984 
Krall, Cyrus B., 71, Pine Grove, 

Pa., Jan. 24, 1985 
Lemmon, Eugene C, 62, East 

Berlin, Pa., Dec. 20, 1984 



Lowe, Andrew, 76, Manheim, 
Pa., Jan. 24, 1985 

Mann, Edgar Z., 78, Waynes- 
boro, Pa., March 6, 1985 

Meyer, Helen, 70, Mishawaka, 
Ind., Dec. 28, 1984 

Mikesell, Claude, 88, Green- 
ville, Ohio, Dec. 30, 1984 

Patterson, Larry A., 71, Ash- 
boro, N.C., Jan. 28, 1985 

Rowland, Ruth, 64, Waynes- 
boro, Pa., Jan. 27, 1985 

Smith, Ethel, 74, Middletown, 
Md., Dec. 31, 1984 

Smith, Harriet M., 94, Mar- 
tinsburg, Pa., Nov. 29, 1984 

Speicher, Robert, 74, Bridge- 
ville, Del., Jan. 26, 1985 

Steele, Gladys, 76, Cando, 
N.D., Oct. 27, 1984 

Stremmel, Nora, 87, Seven Val- 
leys, Pa., Jan. 29, 1985 

Terwilleger, Laurie K., 77, 
Lacey, Wash., Feb. II, 1985 

Van Nort, Bertha H., 90, Ar- 
lington, Va., Feb. 23, 1985 

Weaver, Ward, 87, Greenville, 
Ohio, Jan. 15, 1985 

Whitmore, Spencer, 93, Cham- 
bersburg, Pa., Dec. 1, 1984 

Wilkinson, Kenneth, 44, Hat- 
boro. Pa., Feb. 8, 1985 

Wilkinson, Paul J., 75, Han- 
ford, Calif., Jan. 25, 1985 

Wolff, Howard, 47, La Verne, 
Calif., Feb. 10, 1985 

Wright, Odessa R., 88, Bridge- 
water, Va., Feb. 5, 1985 

Yoder, Kenneth, 50, Elkhart, 
Ind., Apr. 20, 1984 

Yoder, Thelma, 74, New Paris, 
Ind., July 20, 1984 



34 MESSENGER May 1985 













MA\ 



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^-^' 















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k^ '«'?5%.>^ 



•,"^«,v ■ 



THE GIFTTHAT smW^S RETURNS.. 



• can entitle you to a charitable contribu- 
tion deduction 

• can save long-term capital gains tax if 
funded with appreciated property 

• can provide an attractive income for life, 
with no management worries 

• can save estate taxes for heirs 

• can increase spendable income 

Write or call today. We will gladly provide information 
based on individual circunnstances. Stewart B. Kauffman 
and Donald L. Stern, Consultants for Planned Giving. 



Church of the Brethren General Board 
Office of Stewardship/Planned Giving 
1451 Dundee Ave., Elgin, IL 60120 
Telephone 1-800-323-8039 

Please send me more information on the gift 
that provides income for life. 




Name 




age 


(mo day yr ) 


Address 


City 
#95 


State 




Zip 

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How's your evangelism playing? 



How would you react if a stranger visited your 
church and later printed a critique of the Sunday 
morning service in the local newspaper? Would 
you be aghast to hear the pastor dismissed as dull, 
and scored for reading her sermon from notes? 
Would you be incensed to learn that the organist 
played too loud and the soloist was off key? 
Would you be miffed at someone comparing the 
worship center arrangement to a department store 
display window? And would you be hurt to have 
your congregation written off as user unfriendly, 
even hostile to strangers? 

In Columbus, Ohio, church members brace 
themselves for such critiques ever since the 
Citizen- Journal's religion editor, George R. Pla- 
genz, took to critiquing local churches in the style 
of film and theater reviews. Every Sunday he visits 
a different church, unannounced, sits near the 
back of the sanctuary, and takes notes on all he 
observes. In his reviews he uses four categories 
— worship service, sermon, music, and friendli- 
ness. The highest rating in each category is three 
stars. A 12-star rating is tops. Needless to say, the 
Columbus churches have developed a healthy 
respect for the innovative editor and dread getting 
a "bad review." 

Plagenz hasn't measured the effect of his 
reviews to see if church services really are getting 
better. But he did drive by one church and notice 
on its signboard the phrase, in big letters, "Ap- 
proved by George Plagenz." 

"The main idea of church criticism is to make 
the churches more aware of the importance of 
public worship," explains Plagenz. "If the worship 
services are done poorly, the church has no way to 



redeem itself. A church has approximately 60 
minutes a week to show the public what it's all 
about — and if it fails, the church fails." 

Naturally, some folks take offense, calling 
Plagenz sacrilegious. But he doesn't agree. "I'm 
not rating God — I'm rating the church services. 
God can't be rated, but I like to see how good a 
job the churches are doing in communicating God 
to the people." 



As 



ts we think about pushing evangelism with new 
vigor in the Church of the Brethren, Plagenz' 
thoughts are worth taking seriously. He says, 
"One thing I always keep in mind in giving my 
ratings is this: How friendly is the church to a 
stranger? I go into each church as a stranger, and 
if I don't feel that friendliness, then it's going to 
show up in the rating I give. There is no excuse for 
a church to be unfriendly to a stranger." 

That's getting mighty close to the essence of 
the gospel itself, the gospel that writers Paul 
Mundey, Bob Neff, Don Shank, Jim Gittings, and 
Ken Gibble are challenging us this month to offer 
overtly to others — welcoming the strangers, mak- 
ing them feel at home, caring for their needs, shar- 
ing with them the love of Christ. 

I don't expect the Plagenz idea to sweep over 
American journalism overnight, so while you are 
waiting to catch someone with a notepad, sitting 
on a back pew in your church, why not critique 
your own church's services? If you were a 
stranger, would you feel like returning the next 
Sunday? If there aren't 12 stars in your critique, 
will there be any stars in your crown? — K.T. 



36 MESSENGER May 1985 




BRETHREN 



J VILLAGE 



S(Mji^l&)7 





in 1897 in Manheim, PA as the Church of 
the Brethren's Home of the Homeless. Today, Brethren 
Village is a Christian Community of more than 450 
residents. The Village maintains close affiliation with 
the Atlantic Northeast District of the Church of the 
Brethren. 




meant moving south from Manheim to 
our present location. At this time in Village history, 
Founders Hall, a Village landmark, was built and has 
been in continuous use since 1910. 

X i ^40%4 ^q ro wt h in the 1970s was phenomenal. 
This growth brought about additional cottages, a t<rC ~\ 

health care center, an administrative center, a Village ^^^ - 
Chapel, Village Manor, and Oakwood House. 



in the 1980s. An addition to our health 
BRETHREN vmA« care center known as the Graybill Nursing Wing was 
added along with Village Terrace Apartments. 



^Z^m^ums^! 




EVEN FURTHER GROWTH IN 1985! The Village Townhouse is a 92-unit facility with 7 selections of residences 
ranging from efficiency, one bedroom and two bedroom deluxe residences with two baths. Convenient, one floor 
living. ADMISSIONS INFORMATION: Interested persons desiring more complete and detailed information are 
encouraged to clip and mail the coupon below or write to the Village Director of Admissions. Free literature will 
be forwarded with no obligation. 




BRETHREN VILLAGE TOWNHOUSE APARTMENTS 



Construction Began: January 1985 
Anticipated Occupancy: January 1986 
Gary N. Clouser, NHA, President 




Name 

Address. 
City 



.State. 



.Zip. 



To: 



Nancy S. Wenger (717) 569-2657 

BRETHREN VILLAGE 

P.O. Box 5093 Lancaster, PA 17601 



199th F ided Church of the Brethren Annual Conference 




Phoenix, Arizona 
July 2-7, 1985 



CALLED TO MAKE DISCIPLES, the 1985 Conference 
theme, will focus on the Great Commission of Jesus 
Christ and His mandate to tell the good news of the 
Gospel to all people (Matt. 28:18-20). The Commission is 
our call to evangelism. Evangelism involves telling the 
story; of God's love to the world. It is "one beggar telling 
another beggar where to find bread. " 

—James F. Myer, Moderator 



The Convention Center at the Phoenix Civic Plaza and two nearby hotels will be the site for all the 
business sessions, worship services and related Conference programs. Special programs and oppor- 
tunities for Christian fellowship are being planned for all age and interest groups. The worship ser- 
vices will begin each evening at 7:30, Tuesday through Saturday, and Sunday morning at 9:30 in 
the Phoenix Civic Plaza assembly hall. Topics and speakers are: 

• Tuesday, July 2, Moderator James F. Myer, free minister at the White Oak congregation, Manheim, 
Pennsylvania will speak at the opening worship service Topic: "Brethren and the 'Go' Commission. 

• Wednesday, July 3, Lila Wright McCray, ordained minister from Elkhart, Indiana. Topic: "God's 
Love . . . Reaching." 

• Thursday, July 4, Arthur Gay, Jr., senior minister at South Park church. Park Ridge, Illinois. 
Topic: "Baptism: Commitment That Goes Public." 



Friday, July 5, Robert W. Neff, general secretary of 
the General Board, Elgin, Illinois. Topic: "Teaching 
Them to Observe All That I've Commanded You." 

Saturday, July 6, a program in observance of the 
100th anniversary of women's work in the Church of 
the Brethren. Coordinator, Theresa Eshbach. 

Sunday, July 7, Nancy Rosenberger Faus, Bethany 
Theological Seminary faculty member. Oak Brook, 
Illinois. Topic: "Last Things First." 



Colled 




to moke 
Disciples 



messenger 



CHURCH OF THE BRETHREN 



JUNE 1985 




■«r*'" 






■?'**SiM|SS^ 



A 







'<^L 



1\\ 



Z ^ \ s 



JAMES F. MYER 



Moderator from 
the Brethren 
heartland 






miM(^(niti 



8 



See You m Phoenix! Wendy McFadden looks at the business 
agenda for -ht -ipcoming Annual Conference in Phoenix. Highlighted 
also are ir rrzy of the other activities that make up the "Big Meeting." 
Candidatss for the initial Conference ballot are listed, with special 
attention given to the four candidates for moderator-elect. 

■1 O Randsrisig to Caesar, war taxes win be on the Phoenix agenda, 
and Brethren still aren't agreed on what is Caesar's and what is God's. 
Vernard EUer and Dale Aukerman debate the bilblical passages related 
to the issue. 

■| J James F. Myer: Moderator From the Brethren Heart- 
land. He wears the plain garb, preaches in the free ministry, and 
believes in scriptural inerrancy. Those are just a few of the marks that 
set Brother Jim Myer apart as a moderator the likes of which we 
haven't seen in many a year. Interview by Kermon Thomasson. 

22 God's Favorites. Jimmy R. Ross offers a Bible study on a 

seemingly paradoxical thought: Nobody is special in God's sight, yet 
everybody is God's favorite person. 

25 Parenting With a Purpose, what values do you instill in your 
children? Isn't it worth your while to work intentionally at the job of 
parenting? Kenneth L. Gibble reminds us, "We'll be our children's 
parents as long as we live." 



In Touch offers vignettes of Richard A. Heffner, Woodbridge, Va.; Jane 
Keeney, Harrisburg, Pa.; and Joel Flory and Ted Weddle, McPherson, Kan. 
(2) . . . Outlook reports on JED event. Evangelism program. China exchange. 
Farm crisis curriculum. Tax protest. Disaster teams. Staff changes. New college 
presidents. BVS units (begin on 4) . . . Update (7) . . . Small Talk (24) . . . 
Windows in the Word (27) . . . Opinions of Sandra Bosserman and James 
Alexander (start on 28) . . . Pontius' Puddle (28) . . . Turning Points (31) 
. . . Editorial (32). 



M 
M 



EDITOR 

Kernaon Thomasson 

MANAGING EDITOR 

Wendy Chamberlain McFadden 

EDITORIAL ASSISTANT 

Kathleen Achor 

SUBSCRIPTION SERVICES 

Norma Nieto, Sandy Kleist 

PROMOTION 

Kenneth L. Gibble 

PUBLISHER 

Connie S. Andes 

VOL. 134, NO. 6 JUNE 1985 

CREDITS: Cover, 17, 18, 20 top right, 21 top, 
bottom John Minnich. 2 Nancy Werking Poling. 3 
top Fred W. Swartz. 4 Rodney Boleyn. 5 ® New 
Group Chicago, Inc., 1985, photo by Rich Hein, 
with permission of the Chicago Sun-Times. 6 
BVS. 8, 11 right, 20 top left, bottom Kermon 
Thomasson. 20 center, 21 center Bill Smith. 23 
Wallowitch. 25, 26 Religious News Service. 28 
Cartoon by Joel Kauffman. 



Messenger is the official publication of the 
Church of the Brethren. Entered as second-class 
matter Aug. 20, 1918, under Act of Congress 
of Oct. 17, 1917. Filing date, Nov. 1, 1984. 
Messenger is a member of the Associated 
Church Press and a subscriber to Religious News 
Service and Ecumenical Press Service. Biblical 
quotations, unless otherwise indicated, are from 
the Revised Standard Version. 

Subscription rates: $10 one year for individual 
subscriptions; $18.50 two years. $8 per year for 
Church Group Plan. $8 per year for gift sub- 
scriptions. School rate 50<c per issue. If you move 
clip address and send with new address. 
Allow at least five weeks for address 
change. MESSENGER is owned and 
published monthly by the General 
Services Commission, Church of the 
Brethren General Board, 1451 Dundee 
Ave., Elgin, III. 60120. Second-class 
postage paid at Elgin, III., June 1985. Copyright 
1985, Church of the Brethren General Board. 



■ 



WE ARE THE WORLD 

Some people just don't think about the starv 1 
ing people in Africa, Ethiopia, and other lands j 
Many children and grown-ups die every day fron il 
starvation, which is a nightmare to them. 

I just wish I could send all the money I get t( 
the starving people. Day and night, as long a 
they live, they have no shelter to keep their starv j 
ing bodies in. They have no TV, no telephone 
and not even a table to eat the little scraps o ' 
food they may get. All they have is their torn 
dirt-coated clothes, and maybe one little pot tc i 
eat out of. 

The situation is getting worse, because plane; I 
can't land on the rough land to transport tht J 
food. This problem may go on forever, but 1 [ 
want the whole world to just pitch in. During! 
Christmas time, all these singers from England! 
got together to sing a song called "Do They] 
Know It's Christmas?" It was a hit, and theyl 
raised lots of money for the starving. Now thej 
American singers got together and made a newi 
hit song called "We Are the World." It's a great, 
song and they are raising lots of money for the 
people. 

I'll pray day and night for the starving until i 
they get what they need — love and food. If they 
had all that, I would be very happy! I just wish 
they could hear me say this, but I have, andi 
always will, have a place in my heart for them! 

So, dear God, please bless the starving people, 
and feed them so they can have a functioningi 
body, to make people smile! 

"We are the world; we are the children." 

Jennifer Saulsbury 
Easton, Md. 

REEXAMINING MATTHEW 18 

I read with dismay the April letter by Robert 
Fredericks in which he condemned, in effect, 
obedience to our Lord's instruction in Matthew 
18. By repeating Christ's words to the Pharisees, 
"Let him who is without sin among you be the 
first to throw a stone," the writer has presented a 
shattered fragment instead of the full counsel of 
the Word. 

After the mob has been humbled, Jesus puts 
into practice his own instruction for the disciplin- 
ing of a sinning brother or sister. In a private 
confrontation, he assures the adulterous woman 
that "Neither do I condemn you." However, he 
does remind her of God's displeasure and calls 
her to repentance by his command, "Go, and do 
not sin again." 

With perfect economy our Lord has defined 
the role of the church as guardian of the purity of 
the Bridge of Christ. Our Lord loved this woman 
enough to die for her (and you and me). Yet he 
could not ignore or tolerate her wickedness; he 
judged her actions as sin and offered her another 
chance for reconciliation. 

Love, compassion, and understanding, as Mr. 
Fredericks said, are essential elements of church 
discipline. Still, if we cannot pinpoint and 
cleanse the sin among us, we shall never be rid of 
it. And we must be zealous of being rid of it, 
even if total obedience to the instruction of Jesus 



I Matthew 18 brings us to the unhappy duty of 
;parating the unrepentant from among us. We 
mnot, for the love of Christ and our Brethren, 
e tolerant. 

James Ralph 
kron, Ohio 

ODAY'S NAZIS 

It's really chic for us liberal, broad-minded 
rogressives to attack the values of Jerry Falwell 
id Ronald Reagan, as Kathryn Mohler did in 
5r letter, "Watch on the Potomac" (April). She 
Bjects to their support for school prayer and 
leir opposition to abortion for poor women, as 

their positions on these issues are what dis- 

edit them the most. 

I'm not for school prayer, though I'm more or 
|ss indifferent to the issue. I find Reagan and 
alwell's support for militarism and nationalism 
ipugnant. However, like all people who believe 
lat hfe is sacred, 1 share their opposition to 
aortion. 

Hitler would have been pleased to offer poor 
;omen abortions, especially if they were mem- 
;rs of minority groups. A Nazi decree of Oc- 
'iber 19, 1941, established abortion on demand 
'i the official policy for Poland, and this decree 
ias later extended to all the Eastern occupied 
jrritories. Wasn't it nice of Hitler to give non- 
Iryan women this liberating right? 

All of us as Christians have an obligation to 
!)eak up for the victims of the American Holo- 
iiust. Pro-abortionists, not pro-lifers, are the 
Inritual descendants of the Nazi butchers. 

Jerry C. Stanaway 
Imhurst, 111. 

ARMERS NEED OUR HELP 

After reading about the Minnesota farmers 
;4arch, page 5), I can't begin to tell how sad I 
kl. We in this land of plenty must come to grips 
ith ourselves. I suggest that everyone reading 
iiis article do something to help these needy and 
iirting people. Would it be possible to set up a 
iiecial fund for these farmers? 

I am not Brethren, but my in-laws are. I 
ijlieve we should help one another in a crisis like 
iis, as we are all part of God's plan on this 
iirth. 

If our government won't help out, it is up to us 
I release our faith and do what we are able, 
'here would we be without the farmers? They 
eed us now. 

Mrs. Kenneth Kulp Sr. 
iphrata. Pa. 

TORIES OF JOY AND SADNESS 

The March issue of Messenger hits the heart 
;avy with the stories of famine in Africa. My 
;art, prayers, and tears are for those people. 
Since I am in prison, I am limited in my means 
^ helping those who need help. I am a member 
" the Bear Creek Church of the Brethren, Day- 
m, Ohio, and am so grateful to my congrega- 
Dn for providing me with the subscription to 
Iessenger. There are so many articles that 
"ing me to tears, and in prison that's an unusual 



sight. Here it is called a sign of weakness. But 
when I think of Jesus and his show of compas- 
sion, I realize it is my sharing pain and compas- 
sion with him. Jesus was in no way a weak man, 
yet the Bible clearly states, "He wept." I thank 
God for the tears I shed when sharing a story of 
joy from other Christians or a story of sadness 
such as "Hunger in Africa" (March). 

Your magazine has been a blessing to me many 
times. May God bless this work, and those who 
take part in it. 

James Howard 
Columbus, Ohio 

GOING INTO THE WORLD 

The March Messenger, which deals with 
hunger in Africa, is excellent. "Charity begins at 
home," we often hear. We who are Christians 
should hear Christ's "Go into all the world." The 
world is home for Christians, and missions in the 
world parish is our priority. 

Ivan and Mary Eikenberry, who are busy at 
the MICAH Mission witness, have told the mis- 
sion story as related to the biblical call. Their 
good witness speaks well for Brethren. Oppor- 
tunities and challenges are open for greater 
response. Let us give a greater service and 
witness. 

James L. Houff 
Eden, N.C. 

ADVICE ON THE HYMNAL 

In response to your article on the Hymnal 
Committee (March, page 7), I hope they don't 
emasculate all the poetry of the hymns. A few 
years ago, I witnessed an emasculated baptism. 
There was no Father or Son. 

Also, let's have bold type for the words. The 
thin, poor type was the bad feature of the 1951 
Hymnal. 

James Q. Buffenmyer 
Lombard, 111. 

ON LOVE AND TOLERANCE 

Mark Bowser's Opinion (February, page 26) 
should resuh in an increase in Messenger 
subscriptions. It made the magazine look good 
and him bad. 

His Opinion exudes self-righteousness. Try as 
hard as I might, I could find no love or tolerance 
in it. 

He could spare his family and the Mathias 
church his monthly spasm by dropping his sub- 
cription to Messenger. However, he would not 
do that lest he lose some of the choicest grist for 
his agony. He must impatiently await the mail 
carrier on the day Messenger is due. 

My curiosity led me to check the Church of the 
Brethren Yearbook to see if the seams of the 
Mathias church building were bursting when he 
tells it like it is. It shows that there are 235 
members and that 120 come on Sunday to get the 
message. None subscribe to Messenger, and 
there was a net loss of 2 members in 1 983 . Doesn't 
sound like too much overflowing. 

Chauncey Shamberger 
Fruitland, Idaho 



G 



I lenn and Ethel Harris have been 
reading Messenger for a long time. When 
the Harrises were asked to serve as 
Messenger representatives for Southern 
Plains District, they enthusiastically took 
on the assignment. Recently they came up 
with a plan to underwrite the cost of send- 
ing Messenger to all resident families in 
several district congregations that had no 
subscribers. They believe that when people 
begin receiving Messenger, they will want 
to continue reading it. 




Elhel and Glenn Harris 

Within the past year, 20 of our church's 
24 districts have appointed persons to serve 
as district Messenger representatives. The 
Harrises are the only husband/wife team, 
but there is a mother/ son team. In this case, 
however, mother (Wanda Miller) serves one 
district — Oregon/ Washington — while son 
(Randy Miller) serves another — Pacific 
Southwest. 

What kind of people are our district 
representatives? They range in age from the 
20s to the 80s. They include a retired 
pastor, a church administrative assistant, 
three pastors, two pastor's spouses, and the 
wife of a district executive. Two of them are 
former BVSers who served as Messenger 
interns (Judd Mellinger-Blouch and Randy 
Miller). 

What do they do? For one thing, they 
keep an ear to the ground for happenings in 
their district that might be of interest to the 
editors. Secondly, they encourage in- 
dividuals and congregations in their district 
to make Messenger an important resource 
in the life of the church. They frequently 
appear at district conferences with a 
Messenger display. Some of them have 
visited congregations in their district to en- 
courage readership of our church 
magazine. Some have written articles about 
Messenger for their district newsletters. 

Just as the congregational Messenger 
representatives carry on often unsung, yet 
valuable service to the church, so do those 
who tell the Messenger story at the district 
level. Our thanks to all of them. - Kenneth 
L. Gibble 

June 1985 messenger 1 



ini^Cii 




Jane Keeney: Tracing grandfather's footsteps 



Jane Keeney walked alone through the 
Nigerian village of Garkida. She stood 
reflectively for a few moments before a 
small cluster of tombstones at the top of a 
little knoll. One of them marked the grave 
of her grandmother. 

Then she walked down to the edge of 
the village, where a large tamarind tree 
stands. There in 1923 her grandfather, 
Stover Kulp, with his missionary partner, 
Albert Helser, held the area's first Chris- 
tian worship service. A bronze plaque on 
a boulder beneath the tree commemorates 
the event. 

Jane went to Nigeria last January as a 
participant in a workcamp sponsored 
jointly by the Church of the Brethren 
Mission and Ekklesiyar 'Yanuwa a Nigeria 
(EYN), the indigenous Church of the 
Brethren in Nigeria. The trip was, in a 
way, a personal pilgrimage as well. She 
wanted to see the country where her 
mother had been born, the country that 
her grandfather had called home. 

All the workcampers received a warm 
welcome from the Nigerian church. But 
whenever Jane was introduced to EYN 
congregations as Stover Kulp's grand- 
daughter, there was a murmured "Ahhh," 
approving calls of "Yauwa!" and then 
hearty applause. 

A highlight of the trip for Jane was her 

2 MESSENGER June 1985 



time spent with Audu "Kulp" Mamza, 
who served many functions in the Kulp 
household, as well as being a close com- 
panion of Stover Kulp until the end of his 
missionary career. Audu showed Jane the 
house in which her mother had been born 
and told her stories about the family. He 
led her through the Mubi market and 
proudly introduced her to friends, who 
joyfully shook her hand. 

Jane left Nigeria with a deepened ap- 
preciation for her grandfather. She 
marveled at the spirit of this man who 
had traveled to a faraway land and quick- 
ly learned its languages and customs, this 
man who had organized a mission in spite 
of Muslim and political opposition. He 
had also known personal tragedy — the 
loss in Nigeria of two wives and a grand- 
daughter. 

To many American Brethren, Stover 
Kulp is a barely remembered name from 
the past. But to the Nigerian church he 
was a man who shared with them his most 
precious possession — his faith in Jesus 
Christ. 

The Nigerian church remembers Stover 
Kulp, and Jane Keeney has been touched 
by its love for him. — Nancy Werking 
Poling 

Nancy Werking Poling is a member of York Center 
Church of the Brethren, Lombard, III. 



Richard A. Heffner: 

When 50 adult leaders of the Prince 
William District of the National Capital 
Area Council, Boy Scouts of America, 
met recently at the Woodbridge (Va.) 
Church of the Brethren for a day of train- 
ing, it seemed quite proper that the pastor 
of the host church was asked to begin the 
meeting with a devotional. There was an 
unusual element, however. 

The Woodbridge pastor, Richard A. 
Heffner, happens himself to be a member 
of "Troop 12," the designation given the 
leaders' group. In fact, few if any of his 
Scouter colleagues can match his lifetime- 
participation in the organization begun by 
Robert Baden-Powell in 1910 to help boys 
learn and practice religious and moral 
values. And in this, his 47th consecutive 
year as either a Scout or Scouter, Richard 
has been chosen to be a chaplain for the 
1985 National BSA Jamboree at Fort 
A. P. Hill in Virginia, July 24-30. 

This remarkable record of volunteer 
service has brought to Richard nearly 
every award that can be earned or be- 
stowed in Scouting, including the top 
Scout rank. Eagle, and the supreme 
plaudit given to a Scouter, the Silver 
Beaver. In 1950 he was the youngest 
Scoutmaster to lead a troop at the Valley 
Forge National Jamboree, and in 1962 he 
was named Scoutmaster of the Year in the 
Daniel Boone Council, Reading, Pa. 

It was at Reading that Richard became 
convinced of the value of Scouting for 
boys. While serving as Scoutmaster for a 
troop sponsored by a Lutheran church, he 
was assigned the probation of several 
first-offense youth who were to partici- 
pate in Scouting in lieu of incarceration. 
Richard and his wife, Olive, became sur- 
rogate parents for these boys, often enter- 
taining them in their homes as well as 
guiding them in the Scouting program. In 
each case the rehabilitation "worked," and 
in fact, one who at first was most resis- 
tant to Richard's nurturing efforts even- 
tually became a minister and keeps in 
regular contact with the Heffners. 

Richard may well be the first Brethren 
pastor to serve as a National Jamboree 
chaplain when he takes that position next 
month. In addition to assisting in the 
planning for the week's worship services, 
he will be available for one-to-one 
counseling with both Scouts and their 



ministry of Scouting 

leaders. Since he will be listed in the Jam- 
boree directory as a pastor of the Church 
of the Brethren, he hopes to meet some 
Brethren scouts among the expected 
30,000 Jamboree participants. He notes 
that in 1984 there were 112 BSA troops 
chartered to Brethren congregations, in- 
volving nearly 2,800 youth. 

"Scouting has been a part of the 
church's ministry since its early days," ac- 
cording to Richard, "and its program and 
the mission of the church are complemen- 
tary. For me, it's as natural a part of my 
life as brushing my teeth or combing my 
hair." -Fred W. Swartz 

Fred W. Swariz is pastor of ihe Manassas (Va.) 
Church of the Brethren. 




Joel Flory & Tedd Weddle: Pages for a day 



"The church should talk more about 
government," says Joel Flory of McPher- 
son, Kan. 

"The government makes so many deci- 
sions, and helping one group of people 
could hurt another," adds his friend, Tedd 
Weddle. 

Government work can get very com- 
plex, according to Joel and Tedd, seventh 
graders in the McPherson Church of the 
Brethren who served as pages in their 
state capitol for a day. 

"Christians should become involved in 
government," the boys say. "But it's a 
very responsible position. Decisions you 
make carry tremendous weight and affect 
many people. Sometimes that might mean 
sacrificing your own interests because 
you've been elected to represent all your 
people." 

"It takes a great deal of research to 
represent others well," adds Joel. "You 
have to be knowledgeable in many subject 
areas." 

What if representatives feel pressure to 
vote against their personal religious con- 
victions? Tedd advocates a process of 
reaching consensus despite differences. 

"No one has the whole truth," he says. 
"Get groups together on both sides to 
talk. That can happen in town meetings, 
or maybe even in church. People can 
often understand if they have the oppor- 




tunity to talk. Sometimes they can even 
come up with a solution acceptable to 
most." 

Can one person make a difference? 
"Not alone," they explain, "but if you 
become active and convert others to your 
cause, yes. That means Christians who 
feel strongly about certain issues must be 
committed to carry through and work for 
what they believe." 

Tedd and Joel, who have strong 
Brethren family ties both in McPherson 
and in Elgin, 111., were among 10 young 
people on duty that day in January. They 
ran errands, sat in on House sessions, and 
ate lunch with their representative. 

They also experienced some frustration 
that teens have so little say in government 
decisions, and they advocate classroom 
situations to help students understand the 
political system. 

"One government decision can counter- 
balance all the good we try to do," they 
say. "More teens from church should be a 
page for a day so they can learn how to 
work in the government system." 
— Jeanne Jacoby Smith 



Jeanne Jacoby Smith is director of publicity for 
McPherson College, McPherson, Kan. , and a member 
of the McPherson Church of Ihe Brethren. 



Tedd Weddle (seated) and Joel Flory visit 
with Governor John Carlin of Kansas. 



June 1985 messenger 3 



JED event focuses 
on youth programs 

For Peter Walz, a Brethren high school 
student from Madison, Wis., a recent na- 
tional youth event was the culmination of 
two years of work. 

Walz was one of five youth on the 
design team for the 1985 Joint Education 
Development (JED) Youth Celebration, 
held in late March in Montreat, N. C. At 
the event itself, the Church of the 
Brethren was also represented by five 
youth and four youth leaders from four 
districts. Another Brethren youth, Rodney 
Boleyn, of Morgantown, W. Va., served 
as photographer for the conference. 

The conference, which attracted more 
than 160 participants from 10 denomina- 
tions, was timed to coincide with Inter- 
national Youth Year, as 1985 has been 
designated by the United Nations. The 
conference theme, "Dandelions: Seeds to 
the Wind," symbolized a deeply rooted 
faith that spreads. 

Idea-sharing took place at various levels 
and settings. Major themes and 
denominational youth programs were 
presented to the group as a whole. On- 
going reflection groups, made up of 10 to 
12 members, met daily to discuss issues 
raised in main sessions. 

Workshops also became important 
channels for discussion. Topics ranged 
from the practical (youth ministry 
resources, program planning, group 
dynamics) to the personal (human sexuali- 
ty, faith sharing, the devotional life). 

The UN International Youth Year and 
its peace theme were emphasized in a ser- 
vice of celebration in which ethnic diversi- 
ty was lifted up and reflections on peace 
and justice were shared. Global emphasis 
was also apparent in some of the work- 
shop options, an early morning prayer 
time concerning Central America, and the 
global awareness exercises included in the 
morning sessions. 

While the conference aimed to recog- 
nize "unity in diversity," the emphasis was 
clearly on the unity. Some participants 
said they would have appreciated 
background on individual denominations 
as a formal part of the program. 

Chris Michael, Parish Ministries staff 
for youth and young adult ministries, led 
the Church of the Brethren delegation in a 
brainstorming session about youth pro- 
graming on both national and local levels. 

Some participants expressed the desire 




Brethren participants in the Joint Education Development Youth Celebration were (seated) 
Gail Armstrong, Nathan Poling, Krista Spangler, Jeriann Heiser, and (standing) Dennis 
Brown, David Steiner, Peter Walz, Christine Michael, Roger Click, and Ruth Gunn. 



for a better communications network that 
would link youth between districts and 
provide a more unified feeling. A major 
struggle for all was combating the apathy 
prevalent in youth groups: How could 
they share their excitement with others 
and get them involved? The group also 
discussed the concern that youth are often 
a "tacked on" program rather than an in- 
tegral part of today's church. 

JED is made up of 13 denominations in 
the US and Canada who cooperate to 
develop curriculum resources and train 
leadership. 

Two districts begin 
evangelism program 

Introductory rallies for the denomination's 
new evangelism program have been held 
in two districts — Southern Ohio and 
Virlina. 

The April events were a chance for all 
interested people to learn about Passing 
on the Promise. Congregations were then 
to decide by June 1 whether they would 
join the program. The three-year program 
continues with an orientation seminar for 
representatives from each congregation. 

A national coordinating committee cur- 
rently being formed will include several 
field staff for each district, coor- 
dinators of various programs (such as 
workshops, evangelism academies, and 
training for congregational advisors), and 
several national and district staff. 

Already in the planning stage is the first 
evangelism academy, coordinated by 
Timothy K. Jones. The August event will 



be led by Myron Augsburger of the Men- 
nonite Church; Earl Ziegler, district ex- 
ecutive of Atlantic Northeast; and 
Richard Armstrong, professor of evan- 
gelism at Princeton University. The com- 
mittee is also working with the Alban In- 
stitute of Washington, D. C, to design 
the training program for Passing on the 
Promise. 

Next in line to enter the program are 
Shenandoah and Northern Ohio, which 
will hold introductory rallies next fall. 

Two English teachers 
join China exchange 

Janet West Schrock and Beverly 
McGaughy, both of Washington, D. C, 
are completing one-month assignments in 
the People's Republic of China. They are 
the first English teachers to be sent from 
the US through the Church of the 
Brethren Chinese Agricultural Exchange 
program. 

Schrock and McGaughy have been 
teaching English intensively to agricultural 
scientists who are trying to perfect their 
English before coming to the United 
States. The two have been working in 
Nanjing, where the Ministry of 
Agriculture is building a language training 
center at the agricultural college. They 
took samples of curriculum, videotapes, 
and language tapes to help the staff at the 
new training center. 

A third Brethren English teacher, Susan 
Mast, is scheduled to begin a one-year 
assignment in Nanjing in September. She 
is currently teaching English in Poland. 



4 MESSENGER June 1985 



New Windsor, Elgin 
report staff clianges 

David W. Miller of Silver Spring, Md., 
has been named director of computer ser- 
vices on the General Board's General Ser- 
vices Commission staff. He assumes his 
new duties J uly 1 . 

MiUer has been a senior associate pro- 
gramer at Computer Application Special- 
ists Inc., in BeltsviUe, Md. He has also 
worked as an assistant programer during a 
year of Brethren Volunteer Service at the 
New Windsor Service Center in Maiyland. 

A graduate of Juniata College, 
Huntingdon, Pa., Miller serves Mid- 
Atlantic District as BVS representative, 
and as a member of the Mission '80s task 
team. He is also active in young adult 
programing, peace events, and other 
church responsibilities. 

Micki Smith, director of marketing for 
SERRV Self-Help Handcrafts, based at 
the New Windsor Service Center, resigned 




Dam! W. Miller Micki Smith 

her position April 30. She managed the 
resale and retail departments, supervised 
Gift Shop managers, and handled SERRV 
promotion work. 

Smith held this position since 1982, 
after having worked three years as coor- 
dinator of public information for the 
center. She has taken a position as direc- 
tor of tourism for Carroll County, Md. 

New curriculum focuses 
on current farm crisis 

Why should the family farm survive? That 
question is the basis of a new adult cur- 
riculum produced by Brethren Press. 

Written by ShantUal Bhagat, World 
Ministries staff for economic justice, the 
six-part curriculum focuses on the current 
farm crisis. After providing a biblical base 
for the discussion, it gives a historical 
overview of agriculture, describes the 
structure of agriculture and its evolution 
over the years, emphasizes how techno- 
logical change has affected agriculture, ex- 
amines the current crisis, and asks ques- 



tions about the future. 

Bhagat has received assistance and en- 
couragement from other church people 
working oa the farm crisis issue, and the 
curriculum appears to be a unique and 
timely publication. In preparing the 
manuscript, Bhagat has worked closely 
with the Working Group on Domestic 
Hunger and Poverty, within the National 
Council of Churches. 

Disaster teams finish 
Mount Olive project 

Exacdy one year after a series of tor- 
nadoes hit the Carolinas (see June 1984, 
page 28), the Brethren said goodbye to a 
town that they had come to love. 

At a Mount Olive, N. C, area worship 
service on the one-year anniversary of the 
storm, townspeople broke into spon- 
taneous applause when the Church of the 
Brethren volunteers stood to be recog- 
nized. Disaster response coordinator R. 
Jan Thompson thanked the community 
and said, "We have worked in many com- 
munities, but none have brought us into 
their hearts the way Mount Olive has." 



By the end of March, the Church of the 
Brethren had provided 366 volunteers, 76 
of wiiom returned for additional weeks. 
That meant they gave 623 work weeks, or 
2,728 work days. The volunteers provided 
child care, built six new homes, rebuilt 
eight more, tore down 38 houses, and 
cleared debris from Mount Olive and sur- 
rounding areas. The Brethren stayed 
longer there than on any other disaster 
project. 

Expenditures for the project were much 
smaller than expected, since the American 
Red Cross paid $6,400 for all groceries, 
and various other living expenses were 
donated by local groups. 

As the anniversary drew near, local 
newspapers and area residents heaped 
praise upon the hundreds of volunteers 
vviio had donated time and energy. In 
turn, the volunteers talked glowingly of 
the hospitality and warmth offered them 
in Mount Olive. 

"We're really getting back much more 
than we're giving," said Frances Knicely of 
Bridgewater, Va., to a Mount Olive 
reporter. "This has been the greatest ex- 
perience in my retired life," added her 
husband, Orvin Knicely. 



Seminary group tries to pay taxes with food 

Three days before the April 15 income tax filing deadline, a group of Brethren showed 
up at the Lombard, 111., Internal Revenue Service office and tried to pay part of their 
taxes with bags of groceries. The group from Bethany Theological Seminary included 
about 33 students and faculty member Dale Brown, and they wanted to let the IRS know 
that they objected to paying taxes for war. "I believe in paying taxes, but not for 
defense," said Brown. The group took about $160 worth of food to the IRS and con- 
tributed about the same amount to peace organizations. IRS officials refused the 
groceries, which were then given to local food pantries and soup kitchens. 




June 1985 messenger 5 



Two BVS units complete orientation 

Two Brethren Volunteer Service units have completed orientation in recent months. The 
Brethren Volunteer Service/Brethren Revival Fellowship unit, held at Camp Swatara 
(Bethel, Pa.) in January, included biblical reflection and sessions on service, peace- 
making, personal evangelism, and building personal relationships. Members of the unit 
are pictured in the top photo. Front: Lois and Brooke McCleary, Marion and Tracy 
Auker, Brenda Myer, Liz Radford (leadership). Second: Brian McCleary, Kevin Auker, 
Dale Bower, Ron Copenhaver, Martha Dubble (leadership), Grace Brubaker, Myron 
Bubble (leadership), and Alice Bricker. 

Unit 169 was held in March at the Institute of Cultural Affairs in Chicago. The 18 
volunteers discussed issues such as cross-cultural communication, faith-sharing, Chicago 
city council and politics, criminal justice, human sexuality, global awareness, peace, 
discipleship, stress and burnout. Working in neighborhood shelters was a high point. 

Members of the unit are pictured in the second photo. Front: David Miller, Kent Ar- 
nold, Carolyn Haag, Tina Ritchie, Edward Venner (leadership), Scott Damon. Second: 
Joe Detrick (leadership), Stephen Leininger, Glenn Simonsen, Barbara Chantry, Michael 
Warner, Peggy Kreider, Ramona Coffman, Liz Radford (leadership). Third: Max 
Nowosad, Joyce Gingrich, Tim Bushong, Jon Tucker, David Moore, Glenn Stouffer, 
Dorothy Stouffer. 





Stephen C. Morgan 



Gerhard E. Spiegler 



ULV and Elizabethtown 
name new presidents 

The University of La Verne in Cahfornia 
and Elizabethtown College in Penn- 
sylvania have named new presidents. 

Stephen C. Morgan began his assign- 
ment in February. A 1968 ULV graduate, 
he was employed by the university from 
1968 to 1976, beginning as a development 
representative and moving through a suc- 
cession of promotions to vice president of 
development in 1976. He has also served 
as director of development for special 
programs at the University of Southern 
California and as executive director of the 
Independent Colleges of Northern Califor- 
nia, Inc. 

Morgan holds a doctor of education 
degree from the University of Northern 
Colorado and a master of science degree 
in educational administration from USC. 

Gerhard E. Spiegler begins his duties as 
president of Elizabethtown about July I . 
Currently he is chairman of the depart- 
ment of religion and chairman of graduate 
studies at Temple University. He joined 
the Temple faculty in 1973, after having 
served as provost and dean of the faculty 
at Haverford College. 

Spiegler holds bachelor of divinity, 
master of arts, and doctor of philosophy 
degrees from the University of Chicago. 

IVIilitary aid proposal 
opposed by churches 

The Pennsylvania Council of Churches 
and religious peace activists are opposing 
a bill before the state legislature that 
would require public high school ad- 
ministrators to provide the names of 
graduating seniors to military recruiters. 

If they cannot defeat the bill, religious 
opponents hope to amend it to make all 
participation voluntary. The bill provides 
that parents who object to the recruitment 
may sign a "discretion list" and have their 
children's names removed. 

Similar laws have already been enacted 
in 18 states. The Pennsylvania bill is not 
being pushed by military recruiters, but by 
veterans groups. 



6 MESSENGER June 1985 



Milestones. Camp Alexander Mack in South/Central 
Indiana District marks its 60th anniversary on June 9 
with guest speaker Paul Hoffman, president of 
McPherson College. An open house and vespers round 
out the afternoon. Guests have been invited to bring 
photographs of their days at Camp Mack, to be 
displayed in the auditorium. . . . The Messiah (Kansas 
City, Mo.) congregation is celebrating its 75th anniver- 
sary this year, and opens its doors to all former 
ministers, elders, members, and friends on their way to 
Annual Conference or vacationing in the area. There's 
ample space for campers and motor homes, and all are 
invited to spend the night or join in worship services. A 
Homecoming Day is planned for December 1. ... In 
commemorating its 75th anniversary, First church in 
Roaring Spring , Pa., is highlighting the role women 
have played in its beginnings and growth. A play writ- 
ten by Dona Kensinger describes how Sister Susan 
Replogle formed a Sister's Sewing Society, whose nine 
members diligently raised money and negotiated to 
purchase building lots with their first $500. The 
resulting church building was dedicated in 1910. 
Several of her grandchildren were characters in the 
play. Other anniversary events are scheduled 
throughout the year, with an October homecoming 
celebration concluding the commemoration. ... As 
part of a 10-day celebration of the anniversaries of 
both its chartering and its first settlement, the town of 
Bridgewate r, Va., has designated August 4 Religious 
Heritage Day. The four churches, including the Church 
of the Brethren, will dramatically recreate their 
histories and the histories of their mother churches. A 
community-wide worship service will be held that eve- 
ning. Bridgewater was first settled in 1760 and char- 
tered in 1835. 

Fund for farmers. Rural lowans who need 
emergency assistance can draw upon the newly estab- 
lished Rural Crisis Fund , set up by the Iowa Inter- 
Church Agency for Peace and Justice and the Iowa 
Inter-Church Forum. The aid will be channeled through 
three programs — the Neighbor Helping Neighbor pro- 
gram, the Farm Survival Hotline, and the Farmers 
Health Project. The Church of the Brethren's Tri- 
District helps support the Inter-Church Forum. 

In the news. Stanley R. Wampler , retired district ex- 
ecutive of Shenandoah, was honored by Bridgewater 
College as a leader in religion. . . . Donald Clague , exec- 
utive vice president of the University of La Verne, re- 
ceived the school's annual Community Builder Award. 
. . . The Westernport (Md.) congregation is celebrating 
homecoming June 16. Emmert Bittinger and Guy E. 
West, of Bridgewater, Va., are the main speakers. 




Exhibit available. An 

exhibit of 17 paintings by 
freelance artist Jeanine 
Wine was displayed at the 
General Offices in Elgin, 
III., and is now available for 
other communities. Wine, 
a member of Chicago First 
church, painted the series 
after a Witness for Peace 
trip to Nicaragua. The 
paintings are her interpre- 
tation of Nicaragua's strug- 
gle from the time of the 
1972 earthquake to the 
present. Contact the artist 
at 1750W. 19th St., 
Chicago. I L 60608. 
Nigeria openings. A short-term volunteer is need- 
ed to work August through October as maintenance 
manager at Hillcrest School in Jos, Nigeria. A broad 
range of maintenance skills is needed, but no second 
language is necessary. In addition to transportation 
and living expenses, the volunteer will receive a short 
excursion to become acquainted with the Nigerian 
church. . . . The church in Nigeria has an opening for 
a technical shop teacher and manager at Garkida . In 
addition to teaching a nine-month course, this person 
will be responsible for maintenance of all vehicles and 
equipment used on the mission field. ... A couple is 
being sought to work with Nigerian staff members in 
the North Margi outreach project. The husband will 
carry responsibilities in evangelism, and the wife will 
be involved in health work. For information on all open- 
ings, contact David McFadden, Office of Human 
Resources, 1451 Dundee Ave., Elgin, IL 60120. 
Continuing presence. Witness for Peace , a 
grassroots, nonviolent, faith-based movement to 
change US policy in Nicaragua, is seeking volunteers 
for six-month teams in Nicaragua and the US. Contact 
US Long Term Team, Witness for Peace, 515 Broad- 
way, Santa Cruz, CA 95060, or Nicaragua Long Term 
Team, Witness for Peace, 1414 Woodland Dr., 
Durham, NO 27701. 

Remembered. Elmer Baldwin, 69, of North Man- 
chester, Ind., died March 24. He and his wife, Feme 
Strohm Baldwin, served as missionaries in Nigeria, 
1944-62. Feme chairs the department of sociology and 
social work at Manchester College. . . . Hazel Minnich 
Landis , 85, died April 13, in La Verne, Calif. She 
served as a missionary in Nigeria from 1938 to 1952 
with her husband, Herman, who survives. 



June 1985 messenger 7 




See you in Phoenix! 



When the Brethren gather in Phoenix for 
the 199th recorded Annual Conference, 
the emphasis will be on invitation. 

Phoenix area residents are being invited 
to attend Conference worship services, 
and the local planning committee is work- 
ing at publicizing the event and inter- 
preting who the Brethren are. 

In addition, small cards will be available 
for all conferencegoers to give to people 
they come in contact with. The cards give 
brief information about the Brethren and 
invite people to worship services. 

Worshipers will have at least two op- 
portunities to either rededicate their lives 
to Christ or make a first-time decision. 
Altar calls will be made at the opening 
worship service on Tuesday night and 
again on Thursday night. 

Annual Conference begins Tuesday, Ju- 
ly 2, and winds up on Sunday, July 7. On 
these pages, Messenger outlines the basic 
details and the program activities, in- 
troduces the individuals on the ballot, and 
describes the business agenda. 

Theme. "Called To Make Disciples" 
(Matt. 28:18-20). 

Moderator. James F. Myer, free 
minister in the White Oak Church of the 
Brethren, Manheim, Pa. 

Delegates. 1 ,050. Estimated par- 
ticipants: additional 4,000 to 5,000. 

Fees. Delegates, $65 ($70 for late 
registration). Non-delegates, $12. Youth, 
$5. Under 12, no charge. Conference 
booklet, $5.95. 

Tuesday evening. Preacher: James F. 
Myer, Annual Conference moderator. 
Topic: "Jesus Says 'Go.'" 

Wednesday evening. Preacher: Lila 
Wright McCray, ordained minister from 
Elkhart, Ind. Topic: "God's Love . . . 
Reaching." 

Thursday evening. Preacher: Arthur 
Gay Jr., senior minister at South Park 
church. Park Ridge, 111. Topic: "Baptism: 
Commitment That Goes Public." 

Friday evening. Robert W. Neff, 
general secretary of the General Board, 
Elgin, 111. Topic: "Teaching Them to 
Observe All that I've Commanded You." 

Saturday evening. Program in obser- 
vance of the 100th anniversary of women's 
organizations in the Church of the 
Brethren. Coordinator: Theresa Eshbach. 



Sunday morning. Preacher: Nancy 
Rosenberger Fans, faculty member at 
Bethany Theological Seminary, Oak 
Brook, 111. Topic: "Last Things First." 

Bible studies. Wednesday through 
Saturday mornings, 7:30-8:30. Five elec- 
tives led by Ronald Good, Doris Jean 
High, Mary Jeanette Ebenhack, Earl K. 
Ziegler, and Opal Pence Nees. A sixth 
elective will be in Spanish, except for 
Saturday, and has different leaders each 
morning: Rene Calderon (Wednesday), 
Guillermo Encarnacion (Thursday), Olga 
Serrano (Friday), and Otto Kladensky 
(Saturday). Bible studies also on Wednes- 
day through Friday evenings, 9-10. Two 
sessions each evening led by Paul Grout 
and Nancy Wiles Holsey. 

Weekday scripture teaching will be held 
in the Civic Plaza assembly hall. 

Pre-conference meetings. Meetings will 
be held in the Hilton or Hyatt hotels. 

Standing Committee meets Sunday 
morning to Tuesday noon. General Board 
meets Monday, 1 p.m., through Monday 
evening. District executives meet Monday 
morning, 8-12. 

The Church of the Brethren Homes and 
Hospitals Association holds its annual 
meeting Monday, 1:30-3 p.m. Brethren 
Health and Welfare information/educa- 
tional sessions Monday, 3-5. BHWA Con- 
ference Monday, 7 p.m., through Tuesday 
afternoon. 

The Ministers' Association meets Mon- 
day, 7 p.m., to Tuesday afternoon. Guest 
leaders are Alexandra Kovats and Mat- 
thew Fox of Holy Names College in 
Oakland, Calif. Their three sessions are 
on "Creation-centered Spirituality and 
Our Images of God," "Meister Eckhart's 
Spiritual Journey and Ours," and "The 
Mystic as Prophet: Tools for Ministry." 

100 Years of Women's Organizations in 
the Church of the Brethren meets Monday 
evening through Tuesday afternoon. 

The Day of Intercession is Tuesday, 
9-5. Disaster Emphasis Day is Tuesday, 
10-5. The Womaen's Caucus meets Tues- 
day, 3-5. 

Committee hearings. Tuesday, 9-10 
p.m.: Leadership Development and 
Ministry Issues, Membership Study, 
Review and Evaluation Committee, Con- 
ditions of Childhood in the US, Christian 



Stewardship and Adventure in Mission, 
Taxation for War, Forum on National 
and World Councils of Churches. Thurs- 
day morning, 7:30-8:30: Health Founda- 
tions, Scholarships for Brethren Volun- 
teers, Genetic Engineering, and four con- 
secutive hearings on I) Guidelines for 
Pastors' Salaries and Benefits, 2) In- 
creased Insurance/Pension Benefits, 3) 
Pastors' Compensation/Benefits Advisory 
Committee, and 4) Pension Board: 
Market Value Accounting. 

General Board report. Presentation Fri 
day morning and a formal written report 
to delegates Saturday morning. 

Breakfasts. Tickets are $5.25. Satur- 
day—Conditions of Childhood, On Earth 
Peace Assembly. Sunday — Single Adults. 

Luncheons. Most tickets are $7.25. 
Monday — Homes and Hospitals Associa- 
tion Fellowship. Tuesday — Brethren 
Health and Welfare annual meeting and 
luncheon. Wednesday — Ecumenical. 
Thursday — Womaen's Caucus, CoBACE, 
Brethren Journal. Friday — Hispanic 
Caucus, Brethren Volunteer Service, 
Brethren Health and Welfare, Associatioi 
for the Arts Tour ($6.75). Saturday -all 
colleges, district Health and Welfare Con 
mittee representatives. Renewal and 
Growth lunch and rally (sack lunch 
$5.25). Sunday- On Earth Peace 
Assembly (sack lunch $5.25). 

Dinners. Most tickets are $8.25. 
Wednesday — New Church Development 
and Evangelism. Thursday — MESSENGER 
($7). Friday -Higher Education, World 
Ministries. Saturday — Doctor of Ministry 
Health Professionals Fellowship. 

Tickets for the above events will be sol 
at ticket sales booth at Conference, but 
people are encouraged to take advantage 
of early ticket sales through the Annual 
Conference office, using order forms in 
information packets or Source mailings. 

Single adult activities (25 years and 
older). Wednesday through Saturday 
evenings, 10:15-11:30 and Sunday. The 
purpose of single adult activities is to af- 
firm singleness, provide opportunity for 
sharing among singles, and to encourage 
singles ministry in the church. 

Young adults (to age 30). Program ac- 
tivities planned throughout the week. 
Nominal registration fee. 



8 MESSENGER June 1985 



preview by Wendy Chamberlain McFadden 



Senior high (grades 9-12). Program ac- 
ities planned throughout the week. 
;gistration is $12. 

Junior high (grades 6-8). Program ac- 
ities planned throughout the week. 
;gistration and all activity fees, $17. Pre- 
'istration was required by May 20. 
Children's activities (grades 1-5). Fees 
s $6 per day. Pre-registration was re- 
ired by May 20. 

Child care service (infants through 
iikTgarien). Service fees are $1 per child 
r session. Sessions begin with Tuesday 
jht's worship scr\ kc. Pre-registration 
is required by Ma\ 20. 
Insight sessions. Wednesday through 
turday mornings, 7:30-8:30, and 
ednesday through Friday evenings, 9-10. 
sight sessions are relatcil lO programs of 
i General Board or special mteresi 

3UpS. 

Early evening concerts. Wednesday 
rough Saturday, 6-6:45 p.m. in the 
fatt Hotel. Groups performing are in- 
umental and vocal musicians from the 
I Verne, Cahf., church (Wednesday); 
he Breath of Life Singers," directed by 
idy Mainiero of La Verne, CaUf. 
hursday); a Musical Variety Showcase 
several groups (Friday); and "The Spirit 
lartet" from the Kang Nam church in 
inorama City, Calif. "The Breath of 
fe Singers" will have cassette tapes of 
iiT music available for purchase. 
Conference choir will rehearse Tuesday, 
t5-9:45 p.m., and Wednesday through 
turday, 4:45-5:45 p.m. Gerry Pence of 
1 Verne, Calif., is the director. 
The Friday evening worship service 
gins at 6:45 and will feature the 
ildren's choir. 

Exhibits. General Board program ex- 
Dits; 40 to 50 Board-related programs 
ituring Brethren groups and their in- 
■ests; colleges and other agencies. The 
ethren Press exhibit will include Chris- 
in education resources. 
Ministry to the deaf will be provided, 
th interpretation for worship services 
d possibly other sessions upon request. 
1 exhibit booth will be operated by 
ose concerned about disabled people in 
e Church of the Brethren. 
Quilting bee. Churches are invited to 
5ate 8 '/2 -inch squares to be worked into 



Unfinished business 

Bethany Hospital Foundation/Brethren 
Health Education Foundation. The Com- 
mittee on Health Foundations has been 
studying the relationship between Annual 
Conference and these two foundations. It 
recommends that the two merge, that the 
new foundation maintain an active rela- 
tionship with the Brethren Health and 
Welfare Association and the General 
Board, and that it provide a written report 
to Annual Conference. Committee mem- 
bers are Larry K. Ulrich, Jay E. Gibble, 
Dorothy G. Murray, Hazel Peters, Gray- 
don F. Snyder, and Stewart Kauffman. 

Leadership Development and Ministry 
Issues. Following endorsement of its direc- 
tion from last year's Annual Conference, 
this committee continued work in three 
areas. The committee brings a plan for a 
new Training in Ministry program; a 
report on calling and ordination; and a 
report of actions taken regarding educa- 
tional standards for the set-apart minis- 



tries, consistent oversight of those minis- 
tries, and care for individuals called into 
those ministries. Committee members are 
Warren F. Groff, William A. Hayes, C. 
Henry Hunsberger, Alice Martin-Adkins, 
Carroll M. Petry, and Robert E. Fans. 

Membership study. The 1983 Con- 
ference assigned this committee the task 
of studying the meaning of membership. 
The committee proposes a new statement 
on membership polity, along with recom- 
mendations to help the church work at 
specific membership concerns. Committee 
members are Hubert R. Newcomer, Rich- 
ard B. Gardner, Judith Hershey Herr, 
Howard A. Miller, Harold E. Yaeger. 

Review and Evaluation Committee. 
Elected by the 1983 Conference, this com- 
mittee brings its evaluation of the General 
Board in terms of its mandate from An- 
nual Conference. Committee members are 
Wanda W. Button, A. Blair Helman, 
Wilbur R. Hoover, Dean M. Miller, and 
Nevin H. Zuck. 

(continued on next page) 




Phoenix convention center 



quilts at Conference. The quilts will be 
auctioned to benefit General Board pro- 
gram and the Association for the Arts. 
One quilt will be designated to be a gift of 
appreciation to the moderator. 
Conferencegoers can "purchase" the quilt 
by making donations to the AACB's Art 
for Hunger project. 

Art for Hunger exhibit. Original paint- 
ings, prints, sculpture, ceramics, and 
other art forms depicting both the artists' 
skill and their concern for hunger. Profits 
from sales are divided between the artist 
and the Association for the Arts. 



Day of Intercession. Prayer for the 
unity and vitality of the church will be 
held during the Day of Intercession, 9-5 at 
the Hilton Hotel. The day is sponsored by 
the Parish Minstries Commission, the 
Brethren Revival Fellowship, and the Holy 
Spirit Renewal Committee. Prayers will be 
led in half-hour segments. 

Blood drive. Conferencegoers are 
challenged to give a total of 400 units of 
blood, through United Blood Services of 
Arizona. Last year, at the first Annual 
Conference blood drive, 306 units were 
donated. D 



June 1985 messenger 9 



Conditions of Childhood in the United 
States. The committee asks for a one-year 
extension to complete its woric, but offers 
interim recommendations because of the 
urgency of the concern. Committee 
members are Theresa Eshbach, John 
Carlson, Donald Booz, Gordon Klopfens- 
tein, Olive Wise, and Jay Gibble. 

Scholarships for Brethren Volunteers. 
Last year's Conference asked this commit- 
tee to study the feasibility of offering 
scholarships to those who serve in 
Brethren Volunteer Service and then at- 
tend a Brethren-related institution. Based 
on its findings, the committee is not 
recommending that a separate scholarship 
fund be established, but instead recom- 
mends four actions designed to deal with 
the concern. Committee members are L. 
Wayne Fralin, John Eichelberger, Auburn 
A. Boyers, Laird Bowman, Sara Wilson, 
and Joyce Stoltzfus. 

Tithing and Christian Stewardship, in 
response to a query last year that Annual 
Conference update its 1963 statement on 
"Tithing and Christian Stewardship," the 
General Board brings a statement, "Chris- 
tian Stewardship; Responsible Freedom." 

Taxation for War. The assignment from 
last year's Annual Conference was two- 
fold. In response to a request that the 
committee study and recommend how 
Brethren should respond to the dilemma 
of paying taxes for war, the committee 
chose not to write a new position paper. 
Instead it recommends that Brethren 
undertake an extensive study of earlier 
position papers and then determine more 
specifically what, in addition to the 
previous papers, is called for in the query. 

The committee was also asked to make 
a recommendation about General Board 
payment of the federal telephone excise 
tax. The committee recommends that the 
decision be made by the board itself, 
because of the liability of individual of- 
ficers. Committee members are Gary L. 
Flory, Violet Cox, Richard O. Buck- 
waiter, Arlene R. May, Philip W. 
Rieman, and Charles Boyer. 

Guidance in Relation to Genetic 
Engineering. The General Board is bring- 
ing a study paper and recommends that it 
be reconsidered in two years, with the 
possibility of revisions at that time. D 



New business 

Petition for Housing. The Michigan 
District query asks that housing be made 
a General Board priority and objective for 
the 1980s. 

Guidance Toward a Response to 
Violence and Pornography in the Media. 
West Marva District asks Annual Con- 
ference to study the problems of violence 
and pornography in the media and to give 
guidance to churches. 

Guidelines for Selection of Delegates by 
Congregation. Middle Pennsylvania asks 
Annual Conference to study the process 
of choosing delegates and to suggest 
guidelines for churches so that the 
delegate body might be more represen- 
tative. 

Query on Gambling. In light of the pro- 
liferation of legal gambling opportunities, 
Mid-Atlantic District asks Annual Con- 
ference to study the issue, issue a policy 
statement, and develop a program that 
works at reversing the current trend in 
gambling. 

Query on New Hymnal. Western Penn- 
sylvania asks the Hymnal Committee to 
study and update the 1972 study of the 
church's needs in music, and to set forth 
explicitly the guiding principles it plans to 
use regarding inclusive language, variety, 
and the needs of the church. 

Guidelines for Pastors' Salary and 
Benefits. The committee assigned to bring 
recommendations to Annual Conference 
regarding pastors' salaries and benefits is 
presenting guidelines and suggested salary 
scale for congregations to use in negotia- 
tions with pastors. 

Recommendations for Increasing in- 
surance and Pension Benefits for Pastors. 
The same Conference committee is recom- 




mending increased insurance and pension 
benefits for pastors, with the increase in 
term life insurance to take effect as soon 
as possible, and the increase in contribu- 
tions to the pension plan to begin in 1988 

Pastoral Compensation and Benefits 
Advisory Committee. The General Board 
recommends that Annual Conference set 
up a standing committee named "The 
Pastoral Compensation and Benefits Ad- 
visory Committee," which would report a 
least every five years, act as an advisory 
group, and meet as needed to consider 
specific issues. 

Pension Board: Market Value Account 
ing. The Pension Board proposes chang- 
ing the accounting basis of member ac- 
counts from book value to market value. 
This action would bring the Church of th 
Brethren pension plan into compliance 
with ERISA and would provide more fiej 
ibility in investment options for members 

Resolution on Normalizing Relations 
with Cuba. The General Board recom- 
mends the adoption of this resolution, 
which asks government leaders to restore 
normal diplomatic and trade relations 
with Cuba, end restrictions on travel, and 
encourage communication between the 
two nations. 

A Comprehensive Study of Church of 
the Brethren Foundations. Following a 
Conference request for a major study of 
foundations, this General Board commit- 
tee recommends that Conference approve 
the general direction of the establishment 
of a Church of the Brethren foundation 
that will seek to provide services to any 
Brethren-affiliated entity needing such ser 
vices. 

Adventure in Mission. The General 
Board has affirmed the new Adventure in 
Mission program and asks Annual Con- 
ference to affirm and adopt the planned 
program for assisting congregations in 
challenging their members to grow in 
Christian stewardship. This business item 
will be handled in tandem with the un- 
finished business item on "Tithing and 
Christian Stewardship." 

Statement on Aging. The General 
Board recommends adoption of this state- 
ment, with responsibility for implementa- 
tion assigned to the Brethren Health and 
Welfare Association. D 



10 MESSENGER June 198S 



;^i/ 



,>'*i^ 



^ L/m/i : 




yofln George Deeter 



Doris Cline Egge 



Warren M. Eshbach 



Guy E. Wampler Jr. 



'andidates for moderator-elect 

>an George Deeter: 

North Manchester, Ind. (South/Central Indiana), West Man- 
lester congregation. Age 54. Pastor/adjunct seminary pro- 
issor. Education For a Shared Ministry, supervisor. District 
loderator; board; nurture commission, chair; children's wori(, 
rector; discipleship/reconciliation committee. Standing Com- 
ittee delegate, nominating committee. Annual Conference study 
)mmittee; Bible study leader. County mental health association, 
»rmer executive director. College women's club, president, 
hurch school curriculum writer; denominational journal 
isociation, chair. 

'arren M. Eshbach: 

New Oxford, Pa. (Southern Pennsylvania), West York con- 
egation. Age 45. District executive/pastor. Local churches 
oderator. District board, chair; nurture, ministry commissions; 
inior high. Christian education, and peace fellowship commit- 
es; education for ministries program, director; camp counselor, 
nnual Conference committees; insight sessions. Co-author for 
3undation curriculum, statement on amnesty, book on aging 
"ocess. Health and Welfare Association member. Regional fair 
:umenical service, minister. 



Doris Cline Egge: 

Roanoke, Va. (Virlina), Williamson Road congregation. Age 
61. Coordinator of elementary public school guidance program. 
Church moderator; board, chair; choir. District moderator; 
board; nurture commission, chair. Standing Committee, 
nominating committee. General Board, vice chair; General Ser- 
vices Commission, chair; denominational observer-consultant to 
American Baptist Churches; higher education design committee. 
Bethany Seminary board. Denominational journal board, assis- 
tant editor. Clinical pastoral education advisory board, chair; 
round table of community services. 

Guy E. Wampler Jr.: 

Fort Wayne, Ind. (Northern Indiana), Beacon Heights con- 
gregation. Age 50. Pastor. District moderator; board, chair; 
youth pastoral counselor. Standing Committee. General Board, 
vice chair; Goals and Budget Committee, chair; Mission '80s 
committee, chair; denominational observer-consultant to 
American Baptist churches. Annual Conference speaker; study 
committees. Seminary board of directors; seminary pastor-in- 
residence. Governor's community corrections committee. United 
Way. 



nitial 1985 ballot 

General Board/Pension Board, district 
presentatives. (Five-year terms. Select 
X.) Betty Ann Ellis Cherry, Huntingdon, 
a.; Ralph Z. Ebersole, Tyrone, Pa.; 
imes O. Eikenberry, Batavia, 111.; J. 
lelvin Fike, Farmington, Pa.; Ronald R. 
leming, Windber, Pa.; Roger L. Forry, 
jmerset. Pa.; Esther Meyers Frey, 
lount Morris, 111.; Marlys Witkovsky 
ershberger, Woodbury, Pa.; Donald O. 
lankster, Cerro Gordo, 111.; Dorothy 
reenleaf Steele, Martinsburg, Pa.; David 
. Wilson, Johnstown, Pa. 
General Board/Pension Board, al-large 
:presentatives. (Five-year term. Select 
)ur.) Maria Bieber Abe, Akron, Ohio; 
ouise Rust Blickenstaff, Bradford, Ohio; 



Sidney Olsen King, Twin Falls, Idaho; 
Phyllis Olwin Kinzie, Gushing, Okla.; 
Judy Mills Reimer, Salem, Va.; Shirley 
McCracken Spire, Dandridge, Tenn.; 
Christy Jo Waltersdorff, York, Pa. 

General Board/Pension Board, at-large 
representative. (Three-year unexpired 
term. Select two.) Ray E. Click, 
McGaheysville, Va.; Duane H. Ramsey, 
Washington, D. C; Marvin W. Thill, 
Wenatchee, Wash. 

Annual Conference Central Committee. 
(Three-year term. Select two.) Deanna 
Brown-Ciszek, Kalamazoo, Mich.; Lena 
Rodeffer Miller, York, Pa.; Romy Eicher 
Mueller, Modesto, Calif.; Margaret James 
Petry, North Manchester, Ind. 

Committee on Interchurch Relations. 



(Three-year terms. Select two.) Norman 
L. Harsh, Blacksburg, Va.; Robert D. 
Kettering, Mount Joy, Pa.; Anita Flowers 
Metzler, Nappanee, Ind.; Jane Copsey 
Shepard, Portland, Ore. 

Bethany Theological Seminary electors, 
clergy. (Five-year term. Select two.) Glen 
A. Campbell, Monticello, Ind.; Phyllis 
Noland Carter, Goshen, Ind.; J. D. Click 
(incumbent), Harrisonburg, Va.; Galen L. 
Miller, Wenatchee, Wash. 

Bethany Theological Seminary electors, 
laity. (Five-year term. Select two.) Elsa 
Zapata Groff, Castaner, Puerto Rico; 
Ruthann Knechel Johansen, Princeton 
Junction, N. J.; La Rue Cook Jones, 
Westminster, Md.; Joanne Newcomer 
Valentine, Fort Wayne, Ind. D 



June 1985 messenger 11 



Rendering to 




Last year's Annual Conference answered 
two related queries on payment of war 
taxes by establishing a committee to study 
and recommend how Brethren should re- 
spond to the issue. The two queries were 
brought by the General Board and Michi- 
gan District. 

After studying the queries, the commit- 
tee decided not to write a new paper on 
the subject. Instead it recommends that 
members of the church study the Annual 
Conference documents already in ex- 
istence, particularly the 1973 Statement on 
Taxation for War. 

On these pages, Vernard Eller, a 
member of the earlier committee that 
wrote the 1973 paper, gives his interpreta- 
tion of the Bible's passages on payment of 
taxes. Dale Aukerman, a noted peace ac- 
tivist, offers a rebuttal. 

12 MESSENGER June 1985 



by Vernard Eller 

The report to Annual Conference of the 
Committee on Taxation for War shows a 
great diversity of opinion within the com- 
mittee itself. Accordingly, there is at pres- 
ent no inclination to try for any change of 
policy. Rather, the recommendation is for 
a churchwide study of the Conference 
statements already on the books. And 
because I find myself highly in favor of 
this proposal, I offer this article as a con- 
tribution to the study for which the 
reports calls. 

I address myself solely to the matter of 
scriptural evidence and interpretation. 

Accidentally, as it were, I have been do- 
ing major research on the subject — for a 
book even now in press. I had no inten- 
tion of studying tax resistance per se, but 
was addressing the much broader question 
of how a Christian should relate to the 
host of regimes, parties, and ideologies 
competing with each other in the effort to 
direct and control society. 

My mentors in the matter make up a 
1 50-year-long string of biblically oriented 
thinkers who constitute the modern 
theological tradition I feel comes closest 
to Brethrenism. These people are Soren 
Kierkegaard, J. C. and Christoph 
Blumhardt, Karl Barth, Dietrich 
Bonhoeffer, and Jacques Ellul. And as I 
chased them down on my particular 
topic, I found them regularly going to 
the New Testament tax passages. It 
became apparent that this was not so 
much their doing as that of the Bible 
itself. 

The logic of the move is this: The all- 
dominating political reality of Palestine 
during the New Testament period was that 
of a most evil and vicious Roman regime 
occupying, oppressing, and eventually 
destroying the homeland of the Jewish 
people (and earliest Christians). Over 
against this power was pitted that of the 



Jewish liberationists and freedom fighters 
commonly known as the Zealots. 

Thus, the pattern of political decision 
forming the context not only of our tax 
passages but of all New Testament 
political counsel is one that applies as well 
to almost any issue, ancient or modern: 
One can either (1) legitimize the presently 
established regime as representing God's 
will for the nation, or (2) follow God's 
will in supporting the efforts of the 
revolution against that regime. "Revolu- 
tion" here does not necessarily imply ter- 
rorism, guerrilla warfare, or other forms 
of physical brutality, but identifies any 
bringing to bear of political power in the 
effort to overthrow an evil regime or to 
pressure it into becoming good. 

By its very nature, of course, the gospel 
would have as much as prohibited Chris- 
tians from any desire to legitimize a cruel 
and pagan Roman Empire. Yet, also, by 
its very nature, the gospel would make it 
very tempting for Christians to align 
themselves with liberation movements and 
efforts at just revolution. Accordingly, on 
the one hand the New Testament con- 
sistently refuses to encourage any 
legitimizing tendencies — while on the 
other hand it actively discourages the 
greater temptation of revolution. And 
"tax revolt" — i.e., withholding taxes as a 
power-play against government evil 
— becomes the New Testament's regular 
signal and symbol of Zealot liberationism 
in particular and, in general, all forms of 
revolution. (It is significant that this sym- 
bol has Christianity opposed to revolu- 
tionism quite prior to and apart from its 
physical violence.) 

Regarding particularly the exegesis of 
Mark 12, in addition to the five thinkers 
named above I consulted four contem- 
porary New Testament specialists: Martin 
Hengel, Gunther Bomkamm, Leander 
Keck, and Howard Clark Kee. All nine 
(continued on page 14) 



Caesar 



by Dale Aukerman 

If the explosive power of the Hiroshima 
bomb is thought of as the width of a lead 
pencil, the destructive potential of the cur- 
rent nuclear arsenals is the height of 
Mount Everest. If the United States were 
to explode a bomb each day to destroy a 
city, the present stockpile would last more 
than one hundred years. The Reagan ad- 
ministration plans to build 1,700 addi- 
tional nuclear bombs a year and press 
ahead in an arms buildup that is taking us 
into the war that can destroy God's earth- 
ly creation. 

Or to give just one example of the in- 
creasing ghastliness of conventional 
weapons, white phosphorus bombs have a 
sticky jelly, which adheres to the human 
body, burns at a temperature of more 
than 3000° Centigrade for at least 24 
hours, and turns victims into agonized 
human torches. The United States has 
been supplying these bombs to a number 
of countries, including El Salvador and 
Israel, which used them against civilians in 
its invasion of Lebanon. 

As for the huge sums in federal tax 
dollars needed to purchase all these 
weapons and much more. Brother Ver- 
nard EUer seems to say: No problem; we 
have the clear command of Jesus to pay 
up. 

After the Romans destroyed Jerusalem 
in A.D. 70, they changed the Temple tax 
mentioned in the Matthew 17:24-27 story 
into a tax for the temple of Jupiter 
Capitolinus in Rome. Some governments 
have levied taxes so exorbitant as to leave 
children and others starving. Certain taxes 
have been imposed specifically for financ- 
ing a war. A government could use half 
its budget to keep masses of people in 
concentration camps or to run a network 
of brothels for the diversion of the male 
population. 

Vernard evidently says: No problem 




basically; Christians go by the command 
of Jesus. 

According to the Friends Committee on 
National Legislation, $350 billion or 55 
percent of the 1984 federal budget went to 
military spending and the cost of past 
wars. Figured on a per-capita basis, the 
fraction of that for the Church of the 
Brethren membership was $255 million. 
All Brethren church-related giving for the 
year was somewhat over $55 million. 

As Vernard sees it, we need not to be 
troubled that hundreds of milUons of 
Brethren dollars go to finance the arms 
buildup; paying is "the most indifferent 
thing in the world." 

Vernard's greatest service to us Brethren 
has come through his insistence that, if we 
claim to be a New Testament church, we 
must strive to hve by the New Testament. 
I stand with him in that insistence. If 
Jesus in Mark 12:17 was saying that 
disciples of his should pay without ques- 
tion every tax levied by whatever govern- 
ment they are under, that, for us, should 
settle it. But did Jesus say that? 

Vernard failed to find "even one 
reputable scholar" whose treatment of the 
passage would leave open the option of 
Christian tax resistance. I would call his 
attention to some. 

A. M. Hunter writes: "This was an ad 
hoc answer, not a fixed and permanent 
rule for every situation." 

Jean Lasserre gives this interpretation: 
"Jesus is not passing any judgment on the 
lawfulness of the Roman tribute; He is 
speaking only of this particular coin. It 
represents the things that are Caesar's, not 
a foreign tyrant's right to exact a tribute. 
In other words, Jesus recognizes Caesar as 
having the right to the coin but not to the 
tribute. This is what disconcerts His ques- 
tioners and breaks their trap." 

Francis Wright Beare comments, "The 

famous saying leaves untouched the funda- 

(continued on page 16) 



June 1985 messenger 13 






Eller 

(continued from page 12) 
scholars are in total agreement, each 
reading the tax passages in the context of 
the historical situation described above. 

In the process, the scriptures come 
clear, manifesting their theological con- 
sistency as warnings against Christian in- 
volvement in pohtical revolutionism. My 
researchers are not exhaustive; but I failed 
to come across even one reputable scholar 
doing serious biblical exposition who con- 
cludes that these passages actually imply a 
support for (or even a leaving room for) 
Christian tax resistance. 

The crucial New Testament passages are 
three: Mark 12 — which is actually Mark 
12:13-17 (the fact that both Matthew and 
Luke later pick up the incident for their 
own Gospels adds no new meaning but 
does corroborate the significance it held in 
the eyes of the early church); Romans 13 
— which is actually Romans 12:14-13:10; 
and Matthew 17 — which is actually Mat- 
thew 17:24-27. 

All of my nine, except the Blumhardts, 
address the Mark 12 passage — and all 
agree as to its reading. The earhest writer, 
Kierkegaard, says it best. (Consider that, 
in the historical context, to make Jesus 
"king" or to call him "Messiah" politically 
could mean nothing other than "revolu- 
tionary leader against Rome.") 

The small nation to which Jesus be- 
longed was under foreign domination, 
and naturally all were intent upon the 
thought of shaking off the foreign 
yoke. Hence they would acclaim him 
king. But, lo, when they show him a 
coin and would constrain him against 
his will to take sides with one party or 
the other — what then? Oh, worldly pas- 
sion of partisanship, even when thou 
callest thyself holy and patriotic — nay, 
so far thou canst not stretch as to break 
through his indifference. . . . No, he 
posits the infinite yawning difference 
between God and the Emperor: 'Give 
unto God what is God's!' For they with 
worldly wisdom would make it a ques- 
tion of religion, of duty to God, 
whether or not it was lawful to pay 
tribute to the Emperor. Worldliness is 
so eager to embellish itself as godliness, 
and in this case God and the Emperor 
are blended together in the question, . . . 
that is to say, the question takes God in 
vain and secularizes him [by implying 



that whether the Emperor does or does 
not get his tax coin is an issue somehow 
related to or comparable with whether 
God does or does not get what belongs 
to him]. But Christ draws the distinc- 
tion, the infinite distinction, and he 
does this by treating the question about 
paying tribute to the Emperor as the 
most indifferent thing in the world, 
regarding it as something which one 
should do without wasting a word or an 
instant in talking about it — so as to get 
more time for giving God what belongs 
to God. 

Barth, Bonhoeffer, and Ellul speak a 
single mind on the Romans 13 passage. 
Each finds it to be in complete agreement 
with Mark 12; Ellul thinks that Romans 
13 even shows that Paul was familiar with 
the Mark 12 incident. Yet Barths's exposi- 
tion is easily the most extended and in- 
sightful of the three: 

The revolutionary seeks to be rid of the 
evil by bestirring himself to battle with 
it and to overthrow it. He determines to 
remove the existing ordinances, in order 
that he may erect in their place the new 
right. . . . The revolutionary must, 
however, own that, in adopting his 
plan, he allows himself to be overcome 
of evil (Rom. 12:21). . . . What man 
has the right to propound and represent 
the 'New,' whether it be a new age, or a 
new world, or a new spirit? . . . Over- 
come evil with good. What can this 
mean but the end of the triumph of 
men, whether this triumph is celebrated 
in the existing order or by revolution? 
. . . There is here no word of approval 
of the existing order; but there is 
endless disapproval of every enemy of 
it. It is God who wishes to be recog- 
nized as He that overcometh the un- 
righteousness of the existing order. 
. . . Even the most radical revolution — 
and this is so even when it is called a 
"spiritual" or "peaceful" revolu- 
tion—can be no more than a revolt; 
and that is to say, it is in itself simply a 
justification and confirmation [not of 
God's "new" but] of what already exists 
[namely, one human ideology or 
another] .... For this cause ye pay 
tribute also (Rom. 13:6). Ye are paying 
taxes to the State. It is important, 
however, for you to know what ye are 
doing. 



14 MESSENGER June 1985 



If I might interpret: If you are paying 
those taxes as a positive legitimization of 
the state and its evil activity, you are 
wrong. If, on the contrary, you are 
withholding those taxes as an act of pro- 
test and defiance against the evil of the 
state, you are wrong again. "But what 
other option is there?" 

Well, if Jesus is correct that Caesar's 
image on the coin is proof enough that it 
belongs to him, then, rather than saying 
that we do pay him taxes, would it not be 
more correct to say that we do not try to 
stop him from taking what is his, do not 
revolt, do not return evil for evil? As 
Barth puts it, "It is important for you to 
know what you are doing." 

The Matthew 17 incident is not as 
crucial as the first two; only a couple of 
our scholars mention it — and that merely 
in passing. However, the words Jesus 
speaks on this occasion are as significant 
as anything we find on the subject. 

In the process of explaining why he 
pays the tax, Jesus forestalls any idea that 
a Christian's payment of taxes is to de- 
pend upon the relative righteousness or 
unrighteousness of the collecting regime. 
He says, in effect, that no human regime 
is righteous enough for the Christian ever 
to owe it anything. No, there is only one 
Father and King of whom Jesus knows 
himself and his followers to be "sons." No 
one except that "father" can claim 
anything from these "children." So the 
kings of the earth will have to do their 
collecting from "others," not from Jesus 
and the children of God. 

Thus, when Jesus goes on to say that he 
chooses to pay the tax even though he 
doesn't owe it, he is saying that Christian 
payment never is made as recognition of 
either the rights or the righteousness of 
the State. No, it is made to regimes good, 
bad, and indifferent — and that sheerly out 
of obedience to God's command to love, 
not revolt, and not cause offense. 

It strikes me that the word of God 
speaks quite clearly on the matter of tax 
resistance — and that that word is hardly in 
support of the practice. I do fully honor 
the conscientious integrity of those who 
feel led to withhold some of their taxes; 
but I cannot confirm that leading as being 
biblical. D 

Vernard Eller is a professor of religion at Ihe 
University of La Verne, La Verne, Calif. 





|/ Matthew 17:24-27 

When they came to Capernaum, the 
collectors of the half-shekel tax went 
up to Peter and said, "Does not your 
teacher pay the tax?" He said, "Yes." 
And when he came home, Jesus spoke 
to him first, saying, "What do you 
think, Simon? From whom do kings of 
the earth take toll or tribute? From 
their sons or from others?" And when 
he said, "From others," Jesus said to 
him, "Then the sons are free. 
However, not to give offense to them, 
go to the sea and cast a hook, and take 
the first fish that comes up, and when 
you open its mouth you will find a 
shekel; take that and give it to them 
for me and for yourself." 



Mark 12:13-17 



And they sent to him some of the 
Pharisees and some of the Herodians, 
to entrap him in his talk. And they 
came and said to him, "Teacher, we 
know that you are true, and care for 
no man; for you do not regard the 
position of men, but truly teach the 
way of God. Is it lawful to pay taxes 
to Caesar, or not? Should we pay 
them, or should we not?" But knowing 
their hypocrisy, he said to them, "Why 
put me to the test? Bring me a coin, 
and let me look at it." And they 
brought one. And he said to them, 
"Whose likeness and inscription is 
this?" They said to him, "Caesar's." 
Jesus said to them, "Render to Caesar 
the things that are Caesar's, and to 
God the things that are God's." And 
they were amazed at him. 



Romans 12:14-13:10 



Bless those you persecute you; bless 
and do not curse them. Rejoice with 
those who rejoice, weep with those 
who weep. Live in harmony with one 
another; do not be haughty, but 




associate with the lowly; never be con- 
ceited. Repay no one evil for evil, but 
take thought for what is noble in the 
sight of all. If possible, so far as it 
depends upon you, live peaceably with 
all. Beloved, never avenge yourselves, 
but leave it to the wrath of God; for it 
is written, "Vengeance is mine, I will 
repay, says the Lord." No, "if your 
enemy is hungry, feed him; if he is 
thirsty, give him drink; for by so doing 
you will heap burning coals upon his 
head." Do not be overcome by evil, 
but overcome evil with good. 

Let every person be subject to the 
governing authorities. For there is no 
authority except from God, and those 
that exist have been instituted by God. 
Therefore he who resists the authorities 
resists what God has appointed, and 
those who resist will incur judgment. 
For rulers are not a terror to good con- 
duct, but to bad. Would you have no 
fear of him who is in authority? Then 
do what is good, and you will receive 
his approval, for he is God's servant 
for your good. But if you do wrong, 
be afraid, for he does not bear the 
sword in vain; he is the servant of God 
to execute his wrath on the wrongdoer. 
Therefore one must be subject, not 
only to avoid God's wrath but also for 
the sake of conscience. For the same 
reason you also pay taxes, for the 
authorities are ministers of God, 
attending to this very thing. Pay all of 
them their dues, taxes to whom taxes 
are due, revenue to whom revenue is 
due, respect to whom respect is due, 
honor to whom honor is due. 

Owe no one anything, except to love 
one another; for he who loves his 
neighbor has fulfilled the law. The 
commandments, "You shall not com- 
mit adultery. You shall not kill. You 
shall not steal, You shall not covet," 
and any other commandment, are 
summed up in this sentence, "You shall 
love your neighbor as yourself." 

Love does no wrong to a neighbor; 
therefore love is the fulfilling of the 
law. 



June 1985 messenger 15 



Aukerman 

(continued from page 13) 
mental problem: how are we to draw the 
line between the legitimate requirements 
of the society to which we owe allegiance, 
and the demands of loyalty to God?" 

The insight of Paul S. Minear is most 
helpful: "By his reply Jesus forced them, 
as students of the law, to decide for them- 
selves where to draw the line between 
God's jurisdiction and Caesar's. . . . The 
riddle remains that each must solve for 
himself or herself. Keep in mind that the 
first audience for this riddle was neither 
the crowd nor the disciples, but only their 
adversaries." 

Jacques Ellul, whom Vernard points to 
as one of the six thinkers decisively sup- 
porting the pay-without-question inter- 
pretation, states in The Ethics of Freedom 
that Jesus "refuses to answer the question 
whether he is for or against Caesar or 
whether taxes should be paid or not." In 
any case, appealing to the authority of 
European theologians within other church 
traditions has not for Brethren been a 
main way of discovering what faithful 
discipleship to Christ is. 

Those enemies of Jesus thought they 
had the perfect trap. If Jesus said, "Don't 
pay the tax," they would denounce him to 
the Roman authorities. If he said, "Pay 
the tax," they would trumpet that to the 
common people, who hated the tax as 
symbolizing Rome's repressive occupation 
of their country. His enemies could spread 
the word: "The Messiah is to liberate us 
from Roman rule, but this fellow supinely 
tells us to pay the tax." 



A he reply, "Don't pay the tax," would 
have pleased Jesus' adversaries the most, 
and that they did not get. According to 
the interpretation Vernard advocates, they 
did receive the other answer, "Pay the 
tax," and could proceed with their 
strategy contingent on that reply. That is, 
their trap did catch Jesus. But the close of 
the story in each Gospel brings out that 
the trap did not succeed. "And they were 
not able in the presence of the people to 
catch him by what he said; but marveling 
at his answer they were silent" (Luke 
20:26). Jesus had not said, "Pay the tax." 
Jesus' enemies were intent on exposing 
him as a collaborator, if not a Zealot 



revolutionary. When they produced the 
detested Roman coin, they -not Jesus 
— were exposed as the collaborators. 

When the Jewish leaders brought Jesus 
to Pilate, they accused him of "forbidding 
us to give tribute to Caesar" (Luke 23:2). 
They would hardly have used that accusa- 
tion if Jesus a short time before, in a public 
context charged with excitement about 
him, had counseled payment of the tribute. 




Us 



sually people quote, "Render to 
Caesar the things that are Caesar's," and 
omit the rest. This pernicious misuse of 
the saying has had immense significance in 
the history of the West. Vernard em- 
phasizes that the second part of Jesus' 
reply is vastly more important than the 
first, but he remains within the traditional 
interpretation by holding that on the mat- 
ter of taxes we can take the first part and 
know its meaning for us without the sec- 
ond part. 

Brethren historically have held that 
young men should not simply comply with 
whatever notice comes from a draft board 
and that what can rightly be given to the 
government has to be discerned in relation 
to giving ourselves totally to God. 
Brethren who are deeply concerned about 
paying money into a monstrously expand- 
ing military buildup are not advocating 
refusal of all taxes, complete noncoopera- 
tion with government, or trying to over- 
throw it. But we believe that we can come 
to a Christian understanding of taxes that 
should be handed over to the government 
only in the light of Jesus' supremely cen- 
tral command that we give ourselves fully 
to God. The crucial issue is whether the 
first part of Jesus' reply is taken by itself 
as a clear, sweeping command or whether 
it is seen as a riddle calling for the 
discernment that can come within our 
striving to love God and follow Jesus. 

Jesus, as a Jewish male between the 
ages of 14 and 65, was subject to the 
Roman poll tax of one denarius a year. 
We have no record that he paid it (his 
adversaries could have cornered him on 
that point) — or that he did not pay it. But 
in Matthew 17:24-27, the tax in question 
was for the Temple in Jerusalem. Jesus 
told Peter that children of the heavenly 
King are free from any obligation to pay 



taxes, but "not to give offense . . . give 
the shekel to them for me and for 
yourself." 

Here too Jesus did not command that 
all taxes are to be paid regardless. (Much 
of what Vernard finds in the passage is 
not there at all.) The key consideration is 
that one not give offense, cause others to 
fall away from faith. Had Jesus refused to 
pay the Temple tax, he would have ap- 
peared to reject the Mosaic law (Exodus 
30:11-16) and the Temple itself. 

But in some circumstances paying a tax 
can constitute giving offense, impelling 
others away from God. When national 
leaders are stumbling blindly toward 
slaughtering unimaginable multitudes of 
those for whom Christ died, casual pay- 
ment of all the money asked for toward 
their mad projects amounts to abetting 
them in their fateful falling away from 
God. To resist paying such taxes can pro- 
vide opportunities for pointing agents of 
government to Jesus as Lord. 



o. 



'n the Romans 13 passage John 
Howard Yoder writes: "Verse 7 says 
'render to each his due'; verse 8 says 
'nothing is due to anyone except love.' 
Thus the claims of Caesar are to be 
measured by whether what he claims is 
due to him is part of the obligation of 
love. Love in turn is defined (verse 10) by 
the fact that it does no harm." Paul was 
probably restating the teaching of Jesus 
found in Mark 12:17 and his Master's call 
to the most careful discrimination between 
what under God can be rightly rendered 
to the ruling authority and what cannot. 
Thus we have cogent reasons for con- 
cluding that Vernard's article, the 
Brethren tradition of paying all taxes 
without question, and the 1973 Annual 
Conference Statement on Taxation for 
War (of which Vernard was a principal 
writer) depend on a mistaken understand- 
ing of the words of Jesus. There is no 
easy answer— certainly not in four Greek 
words in Mark 12:17 taken by themselves. 
In this issue we need together to seek a 
fresh discernment of what from us 
belongs to God. D 



Dale Aukerman is a peace activist and a 
member of the Union Bridge (Md.) congre- 
gation. 



16 MESSENGER JUHC 1985 



JAMES F. MYER: 

Moderator 

from the 

Brethren 

heartland 

Interview by Kermon Thomasson 

James F. Myer is a different kind of An- 
nual Conference moderator. He even 
looks different. With his "plain garb" 
from eastern Pennsylvania, Jim Myer 
speaks plainly and does not hesitate to 
state his theological beliefs, his concerns 
about the direction the Church of the 
Brethren is following, his views on scrip- 
ture, and his opinions on issues the 
Brethren face today. Messenger sounds 
out the 1985 moderator on these and 
other topics. 

Jim, everything about you projects the 
image of a dyed-in-the-wool Dunker. 
What are your Brethren credentials? 

I was born into a Church of the 
Brethren home in 1939. My mother had 
been Brethren in Christ before her mar- 
riage to my father. As I was growing up, 
we occasionally attended Brethren in 
Christ services as well as our regular 
Church of the Brethren services in the 
White Oak congregation in Manheim, Pa. 
When I was 10 years old, I accepted 
Christ at a Brethren in Christ revival 
meeting. During the invitation, a woman 
in back of me saw I was troubled. She 
just leaned forward and said, "Don't you 
think you ought to go up to the altar?" It 
was just as if she were my mother; I 
listened to her, and went right up. I was 
very much under conviction. 

Did you join that church? 

No, several weeks later I was visited by 
two Brethren in Christ ministers to see 




June 1985 messenger 17 



what I wanted to do. I was also visited by 
two ministers from White Oak, so I got a 
double dose of instruction. And 1 ended 
up being baptized in the Church of the 
Brethren. 

So you have both Church of the 
Brethren and Brethren in Christ back- 
ground. 

Then I married a Mennonite. At least 
Faye Heller was Mennonite until two 
weeks before we were married. So I had 
my feet in three anabaptist groups. If 
anyone ought to make it to heaven, I 
should! 

Your parents had been farmers, and 
also operated a convalescent home. So 
you grew up as a farmer? 

Yes. I was a farm boy. After I was 
grown, I rented and later bought my dad's 
farm. I eventually bought more land, and 
we and our two boys operate a dairy 
business. 

How did you become a minister? 

To begin with, I had no formal educa- 



tion after high school. In 1962, a year 
after my marriage, I was called to the 
ministry. White Oak was planning to elect 
one man, but there were two of us — 22 
years old. The vote was almost evenly 
divided, just one vote apart. Somebody 
moved that they take both of us, and so 
they did. 

And you just instantly became a 
minister? 

It wasn't quite like that. But no minister 
visited me to teach me how to prepare a 
sermon or to write notes. I learned from 
hstening to the older ministers. We had 
about half a dozen of those. You just fit 
in as one of the boys, and grow up in the 
system — learning by observing, and trial 
and error. Later on I took the Three-Year 
Reading Course. 

When did you preach your first sermon 
as a new minister? 

The morning after my election I had 
opening devotions in the service. I was 
told then that three weeks later I should 



7 J eel very comfortable in people knowing 
that I believe in the inerrancy of scripture. ' 




be prepared to bring the message. 

How did you choose your text? 

We followed the rotation method of 
preaching, where we go chapter by 
chapter through the New Testament. My 
text was John 5, on honoring the Son. 

You got through that all right? 

I preached about 15 minutes. Then I 
was exhausted! 

So then you began preaching regularly? 

Yes. Then in 1965 I was asked to take a 
two-week evangelistic meeting at White 
Oak— 17 sermons. Up till then, my 
preaching had been mostly there at home, 
so those all had to be new sermons. 

And you have continued holding such 
meetings? 

I've had over 80 evangelistic meetings 
since then. Then in the 1970s I had a six- 
year term on the Atlantic Northeast 
district board. Next I was elected to the 
General Board. I thought I'd get off that 
in 1983, but I became moderator-elect and 
then moderator, so I still keep going to 
board meetings. 

With your work as a minister, 
evangelist, and denominational leader, 
how do you find time to farm? 

In a "normal" year, I spend about 50 
percent of my time in farm work. This 
year I probably give about 20 percent of 
my time to farming. Our boys, Nevin and 
Nathan, do most of the work. When I'm 
home I always get up at 5 a.m. and help 
milk. Depending on the season, I do more 
or less of the other farm work. 

Are you looking forward to a less hectic 
schedule after Phoenix? 

I have about 30 evangelistic meetings 
promised over the next half-dozen years, 
which will keep me pretty busy. I'm look- 
ing forward to less travel after Phoenix. 
But serving as moderator does give you 
visibility, and you're liable to be invited 
more often to be a speaker after that for 
a while. 

I think that you're enjoying being An- 
nual Conference moderator. Tell me, 
what aspect of your task in Phoenix gives 
you the most satisfaction? 

I'm happy to be moderator the year our 
Conference theme is "Called to Make 
Disciples." It fits right in with the 
evangelistic theme of the Brethren Revival 
Fellowship. I appreciate Conference hav- 
ing a focus on something I have strong 
feelings and convictions about. I would be 
a fish out of water, if Conference were 
following a trend I couldn't appreciate. 



18 MESSENGER June 1985 



It's been 30 years since we had a clear-cut 
theme of evangelism. 

Now, maybe there are people who have 
difficulty accepting me as moderator 
because they see me having a narrow 
perspective. But it hasn't been causing me 
problems. 

So how do you feel about the present 
evangelism emphasis the denomination has 
through General Board program? 

It's essentially a good program. But I'm 
not yet convinced that the denomination 
as a whole is ready to move on 
evangelism. 

Why isn't it? 

Evangehsm is tough work in the United 
States. I traveled in Nigeria this past 
February. Over there you can just "strike 
a match" and evangelism takes off. But 
here in the US we have an altogether dif- 
ferent culture. There are too many 
satisfactions of life Americans get caught 
up in that keep them away from the 
church. That's what we are working 
against here, and it makes evangelism a 
real challenge. It's not something to which 
you can give token priority and expect 
results, so I'm behind what we are doing 
in evangelism. But it's going to be tough. 

Aside from the evangelism theme of 
Annual Conference, does it seem to you 
that we have a heavy business agenda to 
deal with at Phoenix? 

It looked earlier as if the agenda would 
be light, and I was glad for that, because 
I thought we could have an inspirational 
conference — one that gave people lots of 
help to strengthen their congregations, to 
teach them to be strong, biblical evan- 
gelists, to send them home with lots of 
challenge. But we've gotten loaded with 
business ... as usual. Still, the Phoenix 
agenda won't have so many controversial 
issues to deal with, unlike in some recent 
years. 

You don't like controversy? 

Oh, don't get me wrong! There's 
nothing wrong with the denomination 
dealing with controversial issues. And you 
know I've been in the thick of them 
— issues such as biblical authority and in- 
spiration, human sexuality, and so on. 
That's healthy. That's necessary. I'm just 
saying that in recent years, controversial 
issues have dominated the agenda, taking 
up the time we could have spent training 
ourselves, learning the strategy and exper- 
tise for effective church growth — learning 
better how to reach people with the 



message of Christ. We've been in danger 
of thinking the whole purpose of the 
church is to settle every controversial 
issue, when in most cases we have been 
debating issues that can never be per- 
manently settled. 

You're saying we have made some 
wrong Conference decisions? 

Well, some Conference decisions seem 
to me to have been decisions of expedien- 
cy, rather than attempts to be truly 
faithful. You know, it's interesting to me, 
that as long as the denomination was will- 
ing to spell out what it means to be 
Brethren and to require adherence to cer- 
tain standards, the denomination grew. 
And when we relaxed church membership 
standards and became more ecumenical 
— made it easier for people to come 
in — that's precisely when they stopped 
coming in. I'm not saying that's the only 
reason our membership stopped growing, 
but I think it's probably the most signifi- 
cant one. 

Jim, some people can't think of you 
without thinking of the Brethren Revival 
Fellowship. What's been your relationship 
to the BRF? Have you been part of it 
since its beginning? 

No. The BRF started in 1959. I was 
elected to the BRF committee in 1966-19 
years ago. I eventually became chairman 
of it. Right now I'm vice chairman. 

Did BRF folks think 19 years ago that 
anyone from the BRF would be elected 
Annual Conference moderator? 

No, but we're gratified that it's even- 
tually happened. When the BRF started, it 
was resisted by denominational leaders. 
Obviously that attitude has changed. 

How do you account for this? 

I think the church has seen the merit of 
the BRF focus on biblical authority, 
evangelism, and its appreciation of 
Brethren heritage. The message of the 
BRF has, to some extent, gotten through 
to the church. 

I know the BRF has always wanted to 
work within the Church of the Brethren, 
so, in a sense, you are seeing some BRF 
goals being realized. 

Well, there are some encouraging signs. 
But this group is the Brethren Revival 
Fellowship. "Revival," by its very nature, 
implies that you never get to the place 
where you can say your job is done. The 
need for revival in the church is constant. 

As a BRFer, do you feel as if you are 
moderator of the whole denomination, or 



do you feel you are the "token BRFer" 
who became moderator? 

At the beginning of the 1983 Annual 
Conference election process, I clarified for 
the nominating committee that they must 
understand that my nomination had come 
from them. None of my BRF "buddies" 
had nominated me. 1 pointed out that 
there were some things in the Brotherhood 
I would have difficulty defending. I asked 
the nominating committee what I should 
say if I were asked about such matters. 
The committee responded that I should be 
true to my convictions. So 1 was elected, 
and I try to stand true to my convictions. 
I have not forsaken any of my beliefs, 
and there is room for people with those 
beliefs in the Church of the Brethren. So I 
truly feel I can be moderator of the whole 
denomination. 

Tell me, has serving on the General 
Board and as moderator changed you? 

Not having attended college, my educa- 
tion beyond high school has all come 
from experience — being exposed to new 
information, absorbing new experiences, 
having leadership opportunities, hearing 
different viewpoints. That's an education 
too. In that sense, all experiences 
"change" you. All experiences test your 
convictions. I do not feel I have sacrified 
any of them. 

So you haven't become "liberalized"? 

I don't think so. I have learned to ap- 
preciate the way the more liberal end of 
the church is organized to get things done, 
where conservatives tend to be slow in 
moving. I consider myself basically a per- 
son of action, so I am impressed by the 
Elgin Offices being able to produce 
materials and get things done. And 1 have 
learned to work with people who have 
points of view different from mine. 1 used 
to condemn and write off the liberal end 
of the church, but sitting side by side and 
face to face with people with viewpoints 
different from your own, you find you 
can develop friendships even though you 
totally disagree with your friend on some 
issues. 

So, are you a typical BRF member or 
not? 

Well, I suppose so. I am from White 
Oak, you know. Brethren there have 
always seen areas of Brotherhood pro- 
gram they could participate in. White Oak 
always sends delegates to Conference, 
even though they might disagree with a lot 
of the trends of the church. All that has 



June 1985 messenger 19 



surely flavored my own ability to relate 
more easily with people I don't totally 
agree with. 

Still, you surely find some points where 
the differences cause you pain. 

Oh, sure. The biggest problem 1 have is 
any expression that tends to cast doubt on 
the Bible, that expresses uncertainty or a 
lack of faith in the Bible. 1 consider the 
Bible perfectly reliable. 

So you believe in the inerrancy of 
scripture? 

I am very comfortable in people know- 
ing that I believe in the inerrancy of scrip- 
ture. The inspiration of the Bible means 
to me that God, through those who were 
selected to write down the Scriptures, 
guaranteed a correct transmission of 
truth. 

Every jot and tittle is factual then? 

The actual words of scripture are ac- 
curate. The ways of conveying truth are 
numerous. There are parables and other 
illustrations of scripture; there are figures 
of speech, of course. But through it all, 
God's truth is being conveyed. The Scrip- 
tures are reliable. There are things in the 
Bible I can't fully explain, but I'm willing 
to wait on those. 

Do you believe that new discoveries — 
such as archeological discoveries — 
can change our views of the Holy 
Scriptures? 

New information, such as the Dead Sea 
Scrolls, add understanding, but all this 
simply strengthens the reliability of the 
Scriptures. 1 have no problem with that. 

Which version of the Bible do you 
prefer to use? 

1 like the King James Version, because I 
grew up on it, and did most of my 
memorizing of scripture from it. But I'm 
not hung up on it. The English language 
of 375 years ago needs a certain amount 
of explaining today. I have many of the 
new versions of the Bible, and I use them 
in my studies. 

You sound pretty broadminded on this. 

Well, my biggest problem is people who 
start down the road toward assuming the 
freedom to accept only certain passages of 
scripture as being their authority. I don't 
mean to suggest I live out all the Bible 
myself. I fall short, but my intention 
when I come to the Scriptures is that I am 
the servant and this is my Lord, that both 
Christ through the living word and Christ 
through the written word are my authori- 
ty. I need to obey that voice and that 
word. D 




As a denominational leader, Jim is known 
for his ability to see through an issue and to 
clarify details for others. 



'My education has come fron 




20 MESSENGER June 1985 




^*^' 

p?*^' 



perience. 

Opposite: Jim's counsel is 
sought by other leaders 
because of his honesty and 
shrewdness in dealing with 
issues. As moderator, he 
meets regularly with the 
General Board, a body he 
has been a member of 
since 1978. 



Top center: Jim, with the help of sons Nevin, 22, and 
Nathan, 18, operates a dairy business that produces 
about 15,000 lbs. of milk every other day. He keeps 
about 175 Holstein cows on his 300-acre farm. Above: A 
highlight of his year as moderator was a trip to Nigeria 
with his wife, Faye. Toma Ragnjiya, an EYN church- 
man studying at McPherson College, enjoyed seeing 
photos of the trip. Left: A ready smile makes the 
moderator easy to approach. Below: Jim's chief sup- 
porter is his wife, Faye, who has traveled some this year, 
but often keeps things going at home while Jim is on the 
road. At home also is daughter Kristelle, 14. An older 
daughter, Brenda, 21, is in BVS in Jackson, Mississippi. 




God's favorites 



"Even the hairs of your head are all 
numbered" (Matt. 10:30). 

"For he makes his sun rise on the evil 
and on the good, and sends rain on the 
just and on the unjust" (Matt. 5:45). 

There is nothing more dangerous than to 
feel that we are special in God's sight. 

There is nothing worse than to feel that 
we are not special in God's sight. 

The one leads to a self-defeating 
arrogance. 

The other leads to hopeless despair. In 
so many ways the faith we possess — and 
by which we are possessed — has to be ex- 
pressed and understood paradoxically. A 
tension has to be maintained to avoid one 
destructive extreme or the other. 

One of the painful, but helpful, insights 
I've come to over the years is to realize 
that 1 am as vulnerable as anyone else. 
Anything that can happen to another per- 
son can happen to me. I'm not immune to 
any tragedy, failure, catastrophe, acci- 
dent, disease, stress, or temptation. I'm 
not special. Job and Jesus were not 
special in that sense. They were not 
spared the pain and humiliation of suffer- 
ing and loss. 

Those of us who take our faith serious- 
ly are apt to beheve that just the opposite 
is true. Those of us who serve God in the 
set-apart ministry are perhaps more in- 
cUned to believe that we are something 
special in God's sight. There is the par- 
ticular danger of feeling that our office or 
calling insures us of an immunity to life's 
tragedies and cruelties. Righteousness is as 
effective as a small-pox vaccination. We're 
good little boys and girls. God is not go- 



ing to let anything bad or sad happen to 
us. I operated under that assumption for 
awhile — and still struggle with it at times. 
The fallacy of such a faith premise hit 
me head-on when our youngest daughter 
contracted meningitis. She almost died. It 
is a miracle that she survived — but even 
more that she survived with no permanent 
brain damage. The experience convinced 
me that I am not special in the way I 
thought I was. 



D. 



'uring the most critical time of our 
daughter's illness, I sat by her bed 
through the night. She had been placed in 
isolation, and only one other person was 
allowed in the room with her. She was 
comatose, incoherent, restless. I was as 
scared as I've ever been in my life. But 
more than that I was angry. 

Pressing my hand against hers, but able 
to feel only the cool unresponsive plastic 
of the oxygen tent that separated us, I felt 
that God had played a dirty trick on me. 
After all, I was a minister. Our family 
had sacrificed so much to serve Christ and 
the church. I really believed. I really 
cared. I was committed. I had faith. This 
sort of thing couldn't happen to me or my 
family. We were supposed to be exempt 
— so I thought. 

But I was wrong. In a very real sense, I 
am not special in God's sight. None of us 
is. The words in Matthew 5:45 take on 
new meaning: "For he makes his sun to 
rise on the evil and on the good, and 
sends rain on the just and on the unjust." 

If that is true (and I believe that it is) 
then God allows everybody— evil and 



good alike— to experience heartache, pain, 
and defeat. The just and unjust aUke are 
susceptible to suffering, loss, pain, and 
ultimately death. 

I can't explain our daughter's recovery. 
But I am convinced of one thing. My 
faith did not heal her, as some friends 
tried to convince me. For my faith is not 
any different or greater or better than the 
faith of the parents in my congregation 
whose child also was struck down with 
meningitis and who will go through the 
rest of its life blind and retarded. 1 don't 
understand it. But it convinces me that I 
stand alongside everyone else. 

Since there is nothing special about me, 
our child's recovery had nothing to do 
with my faith. Her illness was not a test 
to prove my specialness in God's sight. 
Her illness was a part of being a member 
of the human family. Faith enabled me to 
endure, to submit, to accept, to receive 
the blessings of God's grace without hav- 
ing to take credit for it. As long as 1 had 
to feel I was special, that couldn't happen. 



B. 



►ut I was wrong for another reason. In 
a different sense than I reahzed, 1 am 
special in God's sight. Because everybody 
is special in God's sight. At another place 
in Matthew's Gospel, Jesus says that 
"even the hairs of your head are 
numbered" (10:30). 

Such an image presents a God who is 
extremely concerned for each person. But 
that doesn't make just some individuals 
special. God's love makes all of us special 
and assures us that God cares for and 
looks after us in a very special way. If be- 



Nobody's special, everybody's specia 



22 MESSENGER June4 985 




ing loved depended upon being God's 
favorite, we'd always wonder and worry if 
we qualified. Here again the "specialness" 
is not with us, it is with God. We don't 
make ourselves special. Agape makes 
everybody special. 

That means that I can feel loved, ac- 
cepted, comforted, and encouraged even 
in the midst of all that life can put upon 
me. In the words of Paul Tillich: 

Sometimes at that moment a wave of 
light breaks into our darkness, and it is 
as though a voice were saying: "You are 
accepted. You are accepted, accepted 
by that which is greater than you, and 
the name of which you do not know. 
Do not ask for the name now; perhaps 
you will find it later. Do not try to do 
anything now; perhaps later you will do 
much. Do not seek for anything; do not 
perform anything; do not intend 
anything. Simply accept the fact that 
you are accepted!" If that happens to 
us, we experience grace. After such an 
experience we may not be better than 
before, and we may not believe more 
than before. But everything is 
transformed. In that moment, grace 
conquers sin, and reconciliation bridges 
the gulf of estrangement. And nothing 
is demanded of this experience, no 
religious or moral or intellectual presup- 
position, nothing but acceptance. 
God loves me because God loves 
everybody, not because I'm special. And a 
God who is able to love everybody is able 
to love me. I don't have to be special. D 



Jimmy R. Ross is pastor of the Lititz Church of 
the Brethren, Lititz, Pa. 



by Jimmy R. Ross 



June 1985 messenger 23 




Famous fives 

Name five prophets 



Name five parables. 



Wordsearch 

The third grade class from Ephrata Church of 

the Brethren in Ephrata, Pa., made this puzzle. 

Find and circle these words from two of the 

Ten Commandments. 

THOU SHALT NOT COVET. 

THOU SHALT NOT MAKE UNTO THEE ANY 

GRAVEN IMAGE. 



T 


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by Karen B. Kurtz 



Lord's Prayer game 



The idea for this game was sent in by Chris 
Wall from Winston-Salem, N. C. Chris is 11 
years old. Two or more players can have fun 
with his game. 

1) Print the Lord's Prayer on a long strip of 
adding machine or calculator tape. The prayer 
is found in Matthew 6:9-13. Then cut it apart in- 
to sections such as: 

Our Father who art in heaven, 

Hallowed be thy name. 

Thy kingdom come, 

Thy will be done. 

On earth as it is in heaven. 

Give us this day our daily bread; 

And forgive us our debts. 

As we also have forgiven our debtors; 

And lead us not into temptation. 

But deliver us from evil. 

For thine is the l<ingdom 

and the power and the glory, 

forever. 

Amen. 

2) Turn all the strips face down on a table 
and scramble them. The players take turns put- 
ting the prayer back together again correctly. 



(Answers to Wordsearch on page 30.) 



A hearty thank you to 

everyone who has sent in work 

for "Small Talk." You 

have all helped to make 

this page exciting. 

— Karen Kurtz 



small Talk Is a monthly page for displaying children's art and writing,' and for suggesting ideas for fun. All children 
ire welcome to take part. Send your items to: Kurtz Lens and Pen, 65523 Washington Road, Goshen, IN 46526. 



IMESSENOER June 1985 




X m not sure exactly when we realized 
it, but at some point my wife and I agreed 
that being parents to our children was 
probably going to be the single most im- 
portant thing we would do in our lives." 

Seated across the aisle from me, the 
man who said this was speaking with a 
new intensity now. We had begun our 
conversation when I made a comment 
about the book he was reading. At first 
our exchange was polite and casual, the 
kind of conversation I frequently have 
with fellow plane passengers. 

But then I explained that I planned to 
write an article about parenting — what it 
means to be a parent, appropriate goals 
for parents, how to know if you've 
achieved success, etc. What I'd like to 
learn from him, I said, was how he had 
approached the task of parenting. What 
had he set out to accomplish as a father? 

Very quickly our dialog took on a dif- 
ferent tone. As this young father began to 
talk about the goals he and his wife had 
for their children, it became obvious the 
topic was deeply important to him. He 
told me of a decision he and his wife had 
made to attend a parent-training course 
offered in their community and of finding 
it so helpful that they took the same 
course a second time. 

"Attending those classes made us realize 
how poorly we had been prepared to take 
on the responsibilities of parenthood. Isn't 
it amazing how little our society does to 
get people ready to be good mothers and 
fathers?" He shook his head somewhat 
sadly. "And it shows up too; many 
families in a constant state of upheaval. 
My wife and I learned some things that 
have been a big help to us." 

One of the surprising discoveries I made 
as I talked with people about their ex- 
perience as parents was their willingness, 
even eagerness, to talk about this intimate 
part of their lives to a complete stranger. 
"I've never been asked about this before," 
was a frequent comment. Not once did I 
find people reluctant to give thoughtful, 
honest answers to my questions. One 
young woman, still single, went even 
further. 

"You know, I want to thank you for 
asking me about this subject," she said at 
the end of our conversation. "I've never 



June 1985 messenger 25 



thought about the kind of goals I'll want 
to have when I do become a mother. It's 
good to reflect on the values I hope to in- 
still in my children." 

Attempting to generalize about 
numerous conversations with parents is 
difficult because, even though most 
parents wanted the same kinds of things 
for their children — a good education, op- 
portunities to live a meaningful life, a 
sense of personal integrity — every person I 
talked with had one or two particular 
points of emphasis that differed from 
anyone else's. 

One father, for instance, specifically 
named a religious goal. "As Christians, 
my wife and I want our children to find 
salvation," he said. "We hope they'll grow 
up to lead moral, religious, happy lives." 
When I asked him what methods they 
were using to achieve that goal, he said 
that regular attendance at church activities 
was important, but that the home at- 
mosphere came first. "We emphasize 
family devotions and other kinds of learn- 
ing activities that relate to our faith." 

A mother of a teenager and two 
children in their early 20s also named 
faith concerns as having top priority. "We 
tried to instill in our kids the importance 
of a worthwhile, productive life pointed in 
a Christian direction." With this over- 
arching perspective, she explained, other 
aspects of their life fell naturally into 
place: principles to live by, the courage to 
stand up for their convictions, a concern 
for world peace, a proper attitude toward 
people of minority groups, and so on. 

Yes, church attendance was one of the 
ways she and her husband had tried to 
help their children, but it wasn't as impor- 
tant as personal example. "Our lifestyle 
was its own teacher," she said. "Children 
learn best not by being preached at by 
their parents, but by living day-by-day in 
an atmosphere where they can absorb the 
values that Dad and Mother prize." 

Most of the people I talked with did 
not specifically mention religious tenets as 
parenting goals. But I found nearly 
universal agreement that values that tradi- 
tionally have been part of religious 
teaching stand at the forefront of parents' 
concern. Almost without exception, 
parents recognized the uniqueness of each 
child. Sometimes amusement, sometimes 
consternation, was the response to how 



different from each other children in the 
same family could be. One mother and 
father, reflecting on their experience of 
rearing six children, put it emphatically: 
"Each one was a unique individual. We 
didn't learn this right away, but when we 
finally did, it took some of the pressure 
off us and our kids." 

Another point of agreement among 
parents was the desire to have children do 
well in whatever they attempted in work, 
in study, even in recreation. "I don't care 
what field they choose, if they go to col- 




lege or not. But I want them to fulfill 
their potential to its fullest." That state- 
ment by a father of two small girls was 
representative of the sentiments of many. 
Taking a slightly different approach, one 
person hoped her children would learn 
"not to view perfection as a virtue." 

Common also was a desire that children 
grow up to be responsible adults, indepen- 
dent enough to make it on their own. One 
woman, still anticipating parenthood, 
underlined this attitude by stating that she 
probably would not pay for her children 
to attend college. A college graduate 
herself, she said, "I think college students 
who have to pay for their own education 
have a greater sense of responsibility, a 
better grasp of the 'real world,' than those 
who get a free ride through college." 

One of my chief discoveries came in 
seeing how many fathers and mothers do 
indeed take their roles as parents serious- 
ly. They spoke of heavy investments of 



their time and energy in helping their 
children learn and develop. They ex- 
pressed concern that their children have a 
healthy regard for self. "The best thing I 
can give my child is a sense of her own 
self-worth," said one parent-to-be. 

How did these conversations affect me 
personally? I suppose the main effect was 
the awareness that I, like most people, 
haven't been all that intentional about my 
goals as a parent. I've heeded the advice 
of the experts about financial planning. 
My wife and I have both given a good 
deal of time as well to developing our 
vocational goals. In our professional lives,, 
we've been required to do concrete plan- 
ning by setting goals and objectives for 
the organizations we've worked for. By 
contrast, our vocation as parents (and 
vocation, or "calling," is surely an ap- 
propriate word to apply to parenting) has 
not benefited by similar planning. 

This contrast came home to me a few 
weeks ago when I was leading a retreat 
for a church board. One of my resources 
for helping the board state purposes, 
goals, and objectives gave the following 
example of how Christian parents might 
go about goal-setting. 
Purpose: To be productive/creative as a 
family with supportive relationships, 
and to be involved in spiritual and 
social betterment in the church and the 
world. 

Goal: To enable both father and 
mother to share in the parenting 
responsibilities while pursuing their own 
vocational interests and sharing leader- 
ship gifts with the church and society. 
Objective: Until 1990, each parent will 
seek part-time jobs outside the home 
and will coordinate schedules so as to 
maximize participation of each in the 
homemaking/parenting roles, with 
neither working more than 30 hours per 
week outside the home. 
How many parents take time to do this 
kind of planning? My hunch is that very 
few do so. But doesn't the parental calling 
deserve as much intentionality as a job or 
profession? 

A beginning step can be giving some 
careful thought to the values one hopes to 
pass on to children. When I sat down to 
compile my own hst, I found that while 
some of the things on it had been receiv- 
ing sufficient attention, others had not. 



26 MESSENGER June 1985 



My list, in part, contained the following: 
Honesty, responsible use of God's gifts, 
appropriate regard for authority, 
education, physical well-being, respect 
for others' personhood and traditions, 
responsible use of freedom. 
I agree with the person who told me 
that personal example is the best way to 
teach values such as these. But I've lately 
gained a new appreciation for the need to 
articulate them to children at the ap- 
propriate times. I can't forget what a 
mother told me about one of the values 
she had hoped to pass on to her five sons. 
"I don't believe I ever said this to my 
boys," she told me, "but I wanted them to 
grow up giving their lives to building, not 
destroying or killing." My silent response 
had two sides to it — a strong affirmation 
of that value, and a question: Why hadn't 
she ever "said" it to her boys? 

Sometimes it takes a dramatic situation 
to force parents to say what they believe. 
When our daughter started first grade, she 
had her first experience walking to the bus 
stop. Several days later, my wife and 1 
discovered that, instead of waiting at her 
regular stop, Katie was going up to the 
next block to wait for the bus. When we 
asked her why, she said that Charlene, a 
fourth grader, didn't want to stand at the 
same bus stop with black kids, and that 
all the white kids had followed Charlene's 
move to the new bus stop. 

It was Katie's first experience with racial 
prejudice in our racially integrated 
neighborhood, and it was our opportunity 
to explain how we felt about this issue. 
We tried to explain that some people 
disliked others because of the color of 
their skin, but that our family didn't 
believe this was right. We accompanied 
her to her original waiting place for a few 
days and helped her get acquainted with 
the black children. It didn't take long un- 
til Katie was handling the situation just 
fine on her own. And eventually Charlene 
and the gang returned to the bus stop. 

How do we measure success as parents? 
It is too early to say in Katie's case. She's 
only eight years old now; her values are 
still forming. But nearly a year and half 
after the incident recorded above, she and 
her mother were attending a ballet, and 
Katie turned to her and whispered with 
puzzlement on her face, "Hey, Mom, 
there aren't any black kids up there!" 



to 



^^ 1 Q" h f ^^^^ months 
VJ^^^^V> ago, a friend 
and I visited a nearby wildUfe refuge. 
Had I gone alone, I would have seen 
shore country marsh, dry reeds, and a 
few ducks. 

But my friend knows birds. Because 
he was along to explain, describe, and 
point, I saw black-shouldered kites, 
great blue herons, grackles, geese, 
hawks, and more types of duck than I 
could name or can now remember. I 
saw another world. 

My new awareness stayed with me. 
Out jogging the next week, I saw col- 
orings, heard sounds, and observed 
habits of local birds I would have 
missed before. What a difference! My 
friend had opened my eyes and left me 
with a new way of seeing. 

Scripture would not find that ex- 
perience strange. I read there about 
people who saw beyond the obvious 
and the ordinary, about lives inhabited 
by growing awareness. 

"Blessed are your eyes, for they see," 
Jesus told his followers. He meant 
more than optics and eyesight, for it is 
possible to "indeed see, but not 
perceive." People yawned at the 
miraculous and the stunning. Some 
blandly gazed at the glory of the ages. 
They skipped over it all in the rush and 
routine of life. But the disciples had 
discovered a different way of seeing. 

They began to see as they walked 
with Jesus. Whether along a dusty 
road, in the press of the crowds, on 
the mount of the Transfiguration, or at 



In one sense, it is nearly impossible for 
parents to say with finality: "We've suc- 
ceeded" or "We've failed." After all, life is 
always in process; children, and their 
parents too, are always "becoming." 

One older couple, thinking about how 
their four grown children were doing, said 
it very well. "Now that our kids have 
families of their own, you'd think our 



by Timothy K. Jones 



the garden tomb, they caught 
something others missed. Even in the 
face of Jerusalem's rejection and 
Calvary's suffering, Jesus pointed their 
eyes to the certain coming of God's 
reign. Stiffened necks and humiliating 
defeat could not hide from their view 
the triumph of God's purpose. 

No wonder Paul and the early Chris- 
tians overflowed with the news that 
God took an instrument of torture, 
death, and shame and etched across all 
time a living picture of love. Yes, the 
cross was a folly to the Greeks (they 
wanted more refinement). Yes, it was a 
scandal to some Jews (they wanted a 
national hero). But for open eyes and 
reachable hearts, the cross was charged 
with the wisdom and power of God. 

Lately I have been on the lookout. 
I've not had visions of God like Isaiah 
or Ezekiel, I've not seen the glorified 
Jesus appearing at my bedside. Not 
yet. But I catch glimpses. God cracks 
open my eyes and graces my life with 
widening clarity. In the routine hap- 
pening or in the helter-skelter of the 
everyday, in my steps to the cross or in 
the turning points of accomplishment, 
I realize something of God's presence 
and glory. 

The more we watch, I believe, the 
more we will see. As we look, our eyes 
are certain to open to a world aflame 
with the grandeur and glory of 
God. D 



Timothy K. Jones is co-pastor of Christ Our 
Peace Church of the Brethren, The Woodlands, 
Texas. 



work as parents would be over. And in 
one sense it is. But we'll never stop being 
parents, really. Their accomplishments 
still make us proud, their mistakes and 
failures still cause us pain. We'll be their 
parents as long as we live." D 

Freelance writer Kenneth L. Gibble is promotion 
consultant for MESSENGER and interim pastor at the 
Hagerslown (Md.J Church of the Brethren. 



June 1985 messenger 27 



Cross 
Keys 
Villa ge 



Harvey S. Kline, 
Administrator 

a developing retirement 
community of individual 
cottages and apartments 
on the campus of The 
Brethren Home at New 
Oxford, Pennsylvania 

• 10 cottage models from 
$25,700 (all now 
available only from a 
waiting list) 

• 2 apartment models 
from $14,500 (also 
waiting list only) 

• only 2 hours from 
Philadelphia and D.C. 

• 15 minutes from Gettys- 
burg 

• 12 Church of the Breth- 
ren Congregations 
nearby 

• chaplaincy services 

• activities program 

• free transportation 

• nite-time security 

• meals, housecleaning 
and nursing service 
available at modest costs 

• truly independent living 

• the assurance of nursing 
care when needed 

• freedom from household 
chores 

For free brochure send this 
coupon today: 




To: 
Milton E. Raup 
The Brethren Home 

P.O. Box 128 

New Oxford, PA 17350 

(717) 624-2161 



28 MESSENGER June 1985 



On balance, discipline 






Sandra Bosserman 

Christians need 
a balanced view 

During the turbulent years of the 1960s a 
plaque was displayed in the civil rights 
section of the Justice Department in 
Washington: "Blessed are the peace- 
makers, for they shall catch hell from 
both sides." 

It is still true. Righteousness seldom at- 
tracts acceptance from extremist factions 
on any "side." Righteousness is a higher 
calling. It insists on doing right and good 
for the sake of doing right and good, not 
to promote one's cause or prove one's 
opinion correct. 

The prophetic writing of old attacked 
structures of injustice, oppression, and 
unfairness; it equally rebuked individuals 
hiding behind those structures, practicing 
unacceptable incantations of all sorts. 
Generations later, Jesus refused to play 
into the hands of either the government or 
the zealots who sought to overthrow it. 

Likewise, our Brethren forebears called 
for high standards of personal ethics and 
accountability for "the glory of God and 
my neighbor's good." And in these dis- 



To hold in respect and fellowship those in 
the church with whom we agree or disagree 
is a characteristic of the Church of the 
Brethren. It is to the continuation of this 
value, and to an open and probing forum, 
that "Opinions" are invited from readers. 
We do not acknowledge our receipt of 
obvious "Opinions" pieces, and can only 
print a sampling of what we receive. All 
"Opinions" are edited for publication. 



Pontius' Puddle 



quieting times in international politics and 
in the body of Christ, there is a real need 
for balanced views to be presented as we 
form personal and collective responses to 
church and state issues. 

In the congregations of the Midwest, 
where I have Uved and served the church, 
it is an affront to many, I suspect, to hear 
the director of our Washington Office 
state: "In our current national politics, in 
such matters as Central America, the 
nuclear arms race, civil rights, the poor, 
there is simply no balance to be 
presented" (December Messenger, page 
9). If that be the case, what shall be done 
with those who find in those issues plenty 
to talk about? 

A look at the grassroots level of the 
Church of the Brethren might be 
enlightening — or perhaps disappointing to 
some. We are at once liberal and conser- 
vative, fundamentalist and humanitarian, 
and come election time we are both 
Republican and Democrat. 

We are the daughters of military men 
and the daughters-in-law of conscientious 
objectors. We count among our best 
friends an active (militant) pacifist and a 
one-legged ex-Marine Vietnam vet. 

We are collecting 2 cents a meal for all 
the hungry children of the world, while 
believing that some of the hungry children 
next door must be inspired, educated, and 
ultimately nudged from a cycle of public 
assistance that has succeeded only in 
lowering their self-esteem, as well as their 
income, below the poverty level for four 
generations. 

We are at once hoping for the revival 
of "the freedom of individual conscience 
in decision-making" and praying that our 
church will not find itself aligned with 
groups that translate that freedom into 
ever-spiraling divorce and abortion rates. 

We are attempting to support both the 
"Goals for the 80s" and a young 
pastor — a pastor who holds down another 
full-time job so we can do both, a pastor 




who frequently preaches on finding 
balance and wholeness in all areas of life. 

It is my conviction that the Church of 
Jesus Christ will frequently, if it is prac- 
ticing righteousness, be caught in the 
crossfire between warring factions. As a 
peacemaker, it will "catch it" from both 
sides, and hke a gyroscope, it may hang 
precariously, seemingly defying gravity, 
from time to time. 

It will recognize the necessity to sort 
our righteous elements from all arenas of 
public Hfe, grabbing any opportunity to 
use even the unhkely for "glory of God." 
It will challenge individuals to do 
righteousness for the "neighbor's good." It 
will teach that a balanced view does not 
preclude commitment. A balanced view 
clarifies areas of commitment, hones 
down fundamentals of the faith, and in- 
deed makes all disciples recognize anew 
the need for brotherhood and 
tolerance. D 

Sandra Bosserman, a school teacher, is a member of 
Peace Valley (Mo.) Church of the Brethren. 



messenger dinner 



Thursday, July 4, 5 p.m 
Phoenix, Ariz. 

Our speaker will be John 
M. Fife ii, national spokesman 
for the sanctuary movement, 
sheltering and protecting 
refugees from Central 
American violence. 
He is pastor of 
Southside 
Presbyterian 
Church 
in Tucson. 



Meal 
price: $7 





Dr. George G. Hunter 
Internationally recognized leader in 
progressive Christian evangelism 

Dean, E. Stanley Jones School of 
Evangelism and World Mission 

Former executive for evangelism, 
The United Methodist Church 

Author, The Contagious Congrega- 
tion 



Annual Conference Evangelism 
Events with George Hunter 



Workshop on Strategic Planning for Church Growth 

— Special Insight Session 

— Friday evening, July 5, 1985 

—9:00-10:30 p.m. 

Renewal and Growth Rally/ Lunch 

— Inspirational event for all those interested in the 
growth and renewal of the congregation. 

—July 6, 1985, 11:45 a.m. -1:30 p.m. 

— Box Lunch — $5.25 (order through Annual Con- 
ference ticket sales) 

— Gplifting music led by Bob Kettering 



June 1985 messenger 29 




m, 



Herald Press: 
Resources for 
informed decisions 
on crucial questions 




M^^^""^ 



papef 



In Search 
of Refuge 

by Yvonne Dilling 
with Ingrid Rogers 



«This book is about the Salvadoran people, their hopes and 
fears, their past and present. The refugees are usually the 
poorest sector of society To feed, clothe, and shelter these 
people is not enough. Protecting the refugees from violence 
becomes a major concern. » —Marie K. Wiens. Mennonite Weekly Review 

The Christophers selected In Search of Refuge as one of 

four top books of the year. The purpose of the Christopher 
organization is to "encourage each individual to change the world 
we live in for the better." Their motto, based on the Judeo- 
Christian concept of service to God and all humanity, is: "Better to 
light one candle than to curse the darkness." 

« Yvonne's deep compassion for the refugees pervades the 
book (she) has done more than simply identify with 
suffering people. She is helping lead the way toward a new 
North American church, one that begins to see the world 
through the eyes of the poor — which is to say, through the 
eyes of God.?? — JimWallis, Sojourners 



Worried About 
Crime? 

by Kit Kuperstock 




"Much has been 
written about crime in 
recent years. Unfor- 
tunately, though, most of 
what has been published 
has either been directed 
at a specialized audience 
or, if aimed at the 
general public, has 
tended to be sensational 
and trivial. Few books of 
either type have 
contained as much solid 
common sense about so 
many aspects of crime 
and punishment as does 
Worried About 
Crime?" — Howard 
Zehr, MCC Office of 
Criminal Justice 
Paper $7.95. 
in Canada $10.35 



Available through your 
local bookstore or write 
to Herald Press (please 
add 10% for shipping 
costs) 



Herald Press 

Dept. MES 

Scottdale.PA 15683 
Kitchener. ON N2G 4M5 



30 MESSENGER June 1985 



James Alexander 

Church discipliiK 
—not right now 

In the Opinion "Accountability Is in Our 
Heritage" (April, page 29), Gale Younkins 
strongly argues for a return to the practice 
of church discipline, including the practici 
of "disfellowshipping ... a brother when 
the norms of the community are violated.' 
Younkins is correct in stating that the 
turn away from discipline has been 
justified by making a claim to our pietist 
roots. Of course, this claim is a departur 
from historic Brethrenism. Historically tf 
Brethren are far more anabaptist than 
pietist. In 1708, the founding Brethren 
made a radical departure from the ways 
of their pietist neighbors. In "Rights and 
Ordinances," Alexander Mack concerns 
himself almost totally with anabaptist 
themes. In fact the church was so ana- 
baptist in theology and practice that, in 
the early years, the Brethren were often 
mistaken for Mennonites. There can be r 
doubt: Church discipline is in the 
Brethren tradition. 

Discipline is also very present in the 
biblical tradition. In practicing church 
discipline and enforcing church decisions 
the early Brethren were simply putting 
their only creed, the New Testament, int 
practical usage. But even though the Ne> 
Testament and the Brethren tradition 
both encourage church discipline, I am 
not sure that I want it — at least not as 
things now stand. Church discipline 
worked for our forebears because 1) the) 
desired to take the New Testament com- 
mands literally, and 2) they were commit 
ted to putting the Bible, and not human 
reason, first. 

Have you ever considered what church 
discipline would be like in our day? As ai 
evangelical anabaptist, I would find it 
quite vexing. If certain voices were in cor 

(Answer to puzzle on page 24.) 

y_o_c) X F A 

P^ C A A 




trol, I very well might have to condone 
abortion. I might have to take Paul out of 
the Bible. 1 might have to refer to God as 
Creator and never as Father, and to Jesus 
as a unisex representation of humanity in- 
stead of the Son of God. 1 might have to 
abolish the principle of biblical authority 
and submission within my own family. 
And I very well could be forced into em- 
bracing hberation theology instead of 
biblical nonresistance. All in all, 1 don't 
want the official, or at least semi-official, 
liberal agenda of the Church of the 
Brethren pushed on me. 

Yet I am not ready to give up. I see the 
reestablishment of church discipline com- 
ing back to the Brethren as part of a 
grassroots revival that I hope will emerge 
when the evangelical and Bible-believing 
Brethren say "enough is enough." After 
all, aren't the people the church? Isn't 
Hole-in-the Road Church of the Brethren 
really more the true church than is 1451 
Dundee Ave.? Aren't the Brethren really 
biblicists? Don't we really want our 
:hurch to find salvation? D 

James Alexander is paslor of Bethel Church of Ihe 
Brethren in Arriba, Colo. 



ANNUAL CONFERENCE BULLETINS 

INVITATION — Driving to Annual Conference 
from out east? We're offering free parking for 
campers or rooms in our fiomes. Peace Valley 
Church of tfie Brethren, Peace Valley, Mo. Con- 
tact Mrs. Fred Bastin, R. 2 Box 273, West 
Plains, MO 65775. Tel. (417) 277-5669. 

INVITATION — Driving to Annual Conference 
via Interstate 70? West Charleston Church of 
the Brethren, Tipp City, Ohio, invites Annual 
Conference travelers passing Dayton on In- 
terstate 70 to sleep over at our homes. Camp 
sites or bed and bath are available. Please call 
David or Patty Dinsmore (513) 667-2889 in ad- 
vance to mal<e arrangements. 

INVITATION — Annual Conference travelers, 
why not take southern route to or from 
Phoenix, stopping in Tucson. Ariz., on In- 
terstate 10? Large lighted parking areas for 
self-contained campers 125 miles from Con- 
ference site. For more information, contact 
Tucson Church of the Brethren, 2200 N. Dodge 
Blvd., Tucson, AZ 85716. Tel. (602) 327-5106. 

INVITATION — Annual Conference travelers 
are Invited to stop in at the new SERRV 
Handcrafted Gifts International Store, lo- 
cated one mile north of the Church of the 
Brethren General Offices on Route 25 — 
995 South Dundee Avenue. We've just moved 
and would be delighted to see you as you pass 
through Elgin. Hours: Tuesday-Friday 11-6. 
Saturday 1 1-9:30. Sunday 12:30-6. Closed Mon- 
days. 



CLASSIFIED ADS 



FOR RENT— Beautiful 175-acre farm and 
house in western Pa. Available for use on long- 
term basis. $2,000 per year. 40-50 acres of 
crop land and 20 acres of pasture in constant 
use. Good dairy land, other extras. For further 
information, call Rachel Bail. Tel, (202) 
755-4444 or (703) 893-8625. 

FOR SALE— Forty adult choir robes. Rust- 
colored polyester with reversible satin collars. 
In very good condition For more information, 
contact Goshen City Church of the Brethren, 
203 N. Fifth St., Goshen, IN 46526. Tel. (219) 
533-1884. 

SCHOOL — Alternative high school education in 
the heartland of America. Stimulating combina- 
tion of community life, work and academic ex- 
cellence. Scattergood Friends School, James 
A. Allan, director, R. 1 Box 32, West Branch, lA 
52358. Tel. (319) 643-5636. 

TRAVEL— (1) Israel and Egypt: 11 days, Nov. 
4-14, 1985. $1,299 from Chicago O'Hare, $100 
deposit due now. Includes air fare, two meals 
per day, hotels, and coach travel. Tour with the 
Rev. John and Naomi Mishler and the Rev. Don 
and Mary Ritchey. (2) Norway, Sweden, and 
Denmark: 15 days, July 28-Aug, 11. 1986. 
$2,064 includes air fare, two meals per day, 
hotels, and bus travel. Tour with experienced 
hosts, the Rev, John and Naomi Mishler. For 
brochures contact the Rev. John D. Mishler, 
168 E. 6th St., Peru, IN 46970, Tel. (317) 
473-7468. 



t^yff(n}Olnl(|] p©mt 



Do you have information for Turning Points? For anniversaries, 
please give the first name of husband and wife, town and state of 
residence, and number of years married (50 years or more only). 
For deaths, give the name; town and state of residence at time of 
death; age; and month, day and year of death. 

Send information to MESSENGER, Turning Points, 1451 
Dundee Ave., Elgin, IL 60120. 



Licensing/ 
Ordination 

Ryman, Janet E., licensed Aug. 
5, 1984, Little Pine, N. Ind. 

Pastoral 
Placements 

Alexander, James, to New 
Hope, Virlina 

Boyer, Susan I., from Bethany, 
to LaPorte and Michigan City, 
N. Ind. 

Collins, David H., Green Hill, 
Mid-Atl., from interim to 
pastor 

Finney, Harriet J., Plymouth, 
N. Ind., from associate to 
pastor 

Graybill, Larry C, from Cov- 
entry, Atl. N.E., to Wood- 
bury, Mid. Pa. 

LindhorsI, John, to Mount 
Morris, 111. /Wis., part-time 
youth worker 



Morris, Robert L., from Beth- 
any, to Marion, N. Ohio 

Shumate, David K., from Beth- 
any, to Pulaski and Hiwas- 
see, Virhna 

Sollenberger, Nancy, from 
Bethany, to Wilmington, Atl. 
N.E. 

Wampler, Guy E. Jr., from 
Fort Wayne, Beacon Heights, 
N. Ind., to Hagerstown, Mid- 
Atl. senior pastor 

Weldy, Allen C, from Bethany, 
to Rossville, S. /Central Ind., 
part-time 

Whitacre, Alan L., Swatara 
Hill, Atl. N.E., from interim 
to pastor 

Anniversaries 

Boone, Ralph and Helen, Mo- 
desto, Calif., 50 

Blackwell, Leonard and Gladys, 
Christianburg, Va., 50 

Boothe, Leonard and Cassie, 



Floyd, Va., 60 

Delwiier, Wilbur F. and 
Dorothy, Wooster, Ohio, 50 

Eubanks, Henry and Marjorie, 
Milledgeville, 111., 50 

Harmon, Herschel and Esther, 
Ashland, Ohio, 70 

Heaston, Gordon and Emma, 
Modesto, Calif., 50 

Miller, Clarence and Gertrude, 
Ashland, Ohio, 63 

Nance, Ward and Nettie, Aran- 
sas Pass, Tex., 75 

Newman, Lester and Lorena, 
Ashland, Ohio, 64 

Post, Laurence and Ruth, Mil- 
ledgeville, 111., 61 

Shanck, Harris and Esther, 
Potsdam, Ohio, 50 

Tooker, Lester and Leone, Mo- 
desto, Calif., 50 



Deaths 

Arnold, Thomas D., 

son, Md., Feb. 22, 
Baldwin, Elmer, ( 

Manchester, Ind., 

1985 
Beckner, John, 67, 

ford, Pa., Feb. 14, 
Beeghly, Kenneth F. , 

Pa., Feb. 21, 1985 
Bittinger, Darlene P. 

Run, Pa., Feb. 21, 
Boyer, John O., 86, 

to, Calif., Dec. 7, 



89, Jeffer- 

1985 
i8. North 

Mar. 24, 

New Ox- 
1985 
64, Berlin, 

, 31, Penn 
1985 

Sacramen- 
1984 



Brubaker, Oscar D., 84, South 

English, Iowa, Feb. 17, 1985 
Burke, E. Ruth, 85, Lewes, 

Del., July 12, 1984 
Cool, Ralph H., 82, Mid- 

dletown, Md., Jan. 4, 1985 
Cosner, Mary M,, 87, Salem, 

Ohio, Feb. 13, 1985 
Culp, I. Myrtle, 92, Englewood, 

Ohio, Feb. 28, 1985 
Davis, Grace H., 91, La Verne, 

CaHf., Jan. 6, 1985 
Ditmer, Emerson, 77, Laura, 

Ohio, Feb. 20, 1985 
Duffey, Hosea O., 87, Wash- 
ington, DC, Feb. 15, 1985 
Eckard, Irma. 88, Bridgewater, 

Va., Mar. 13, 1985 
Pager, Mary S., 99, Grants 

Pass, Ore., Nov. 6, 1984 
Friend, Irvin, 72. Ottumwa, 

Iowa, Mar. 14, 1985 
Gamer, Eva P., 83, La Verne, 

Calif., Feb. 20, 1985 
Gray, Florence, 77, Milford, 

Del., Mar. 8, 1985 
Grove, John M., 99, North 

English, Iowa, Mar. 11, 1985 
Haller, Dorothy V., 65, Holli- 

daysburg. Pa., Feb. 10, 1985 
Houser, Esther K., 76, North 

Liberty, Ind., Nov. 18, 1984 
Huffman, Sarah, 64, Modesto, 

Calif., Feb. 22, 1985 
Jackson, Rodney, 83, Ashland, 

Ohio, Jan. 29, 1985 
Kline, Eva, 81, Bristol, Ind., 



Dec. 23, 1984 
Kojakanian, Alice, 91, Modes- 
to, Calif., Nov. 13, 1984 
Kreitzer, Roy A., 88, Dayton. 

Ohio, Mar. 13, 1985 
Landis, Estella, 89, La Veme, 

Calif., Feb. 1. 1985 
Landis, Esther, 80, Laura, 

Ohio, Dec. 29, 1984 
Mellon, Mary, 93, St. Thomas, 

Pa., Feb. 22, 1985 
Miller, Evelyn K., 83, Ambler. 

Pa., Mar. 3, 1985 
Mumma, Noah, 72, Rothsville, 

Pa., Mar. 7, 1985 
Neely, Samuel M. Jr., 67, Men- 
tor, Ohio, Feb. 25, 1985 
Pfautz, Lulu, 72, Ephrata, Pa., 

Nov. 20, 1984 
Rilchey, Lois L., 48, Reading, 

Pa.. Feb. 25, 1985 
Roynon, Rhoda P., 86, La 

Verne, Calif., Jan. I, 1985 
Schaffner, David N., 80, Har- 

risburg. Pa., Mar. 14, 1985 
Sloner, Helen, 69, South Eng- 
lish, Iowa, Mar. 7, 1985 
Stouder, Salome, 84, La Veme 

Calif., Jan. 4, 1985 
Surber, Emma, 89, Troy, Ohio, 

Feb. 7, 1985 
Widdowson, Mildred C, 81 

Clymer, Pa., Feb. 1, 1985 
Winand, Herbert, 69, Manches 

ter, Md., Jan. 8, 1985 
Wood, Katherine, 72, George 

town, Del., Mar. II, 1985 



June 1985 messenger 31 



One small step at Bitburg 



They want to put up a new war memorial on the 
courthouse lawn, down home in Henry County, 
Va. I got wind of it when an ad was run in my 
hometown newspaper carrying a tentative list of 
the local soldiers killed during the War Between 
the States, whose names are to be immortalized on 
the memorial. 

I hastily sent a letter asking that my great-grand- 
father's name be taken off the list. Reports of his 
death during the war have been persistent through 
the years and greatly exaggerated: He died in 1886, 
after begetting my grandmother and numerous 
other progeny. I owe much to his survival. 

I wouldn't want Grandpa Eggleton on a war 
memorial anyway. I'm against war memorials. I'm 
against them, not in any sense of dishonoring the 
dead soldiers they memorialize or of belittling 
their supreme sacrifice. I'm against them because 
I'm against war and thus against perpetuating our 
pagan celebration and glorification of war. 

The straightening out of my great-grand- 
father's war record was done just a day or so prior 
to President Reagan's visit to Kolmeshohe 
Cemetery in Bitburg, West Germany, with its at- 
tendant brouhaha over the 48 graves at Bitburg of 
members of Hitler's Schutzstaffel— the dreaded 
Nazi SS. 

The President put on another display of his ig- 
norance of history and strengthened his image of 
insensitivity with his "balanced" approach to the 
controversy: He would find a suitable concentra- 
tion camp to visit as well. That approach bitterly 
angered Jewish groups, who have no intention of 
letting the world temper its sense of outrage at the 
extermination of six million European Jews dur- 
ing World War II. 

I have my doubts about the President's passion 
for reconciliation, but I support his stated intention 
of seeking it on his visit to West Germany, and I 



regret the political contretemps that marred his 
visit. As Time magazine put it, "It is, of course, a 
delicate matter to seek reconciliation among World 
War II enemies without seeming to paper over the 
unspeakable evils of the Holocaust." 

But seek reconciliation we must. 

I have read books and articles, and seen all 
sorts of television documentaries, and I am sure I 
still have little comprehension of the horrors of 
the Jewish Holocaust. But then, how much com- 
prehension do I have of the deaths of 20 million 
Soviet people at the hands of the Nazis during the 
same time? How can I grasp the horror of three 
million Cambodian deaths under the Khmer 
Rouge regime in the 1970s? And I could go on and 
on citing examples from present wars — in Iran and 
Iraq, in Afghanistan, in El Salvador, in Nica- 
ragua, in Lebanon. Do the numbers and the cir- 
cumstances make any loss of human life in war 
different from another? Does not God grieve as 
much for one as for another? 



A, 



Lnything we can do to deglorify war and to 
seek reconciliation, we must do. Laying wreaths at 
war memorials is abhorrent to me, because the 
memorials and the ceremonies help perpetuate the 
myth that war is grand and glorious and justified, 
overlooking the reality of war as experienced by its 
victims, and its sinfulness in the face of the Chris- 
tian gospel. 

Ultimately, we have to forgive our enemies — 
those we create and those who are created for us. 
If, in our imperfect present world, a small step can 
be taken by Ronald Reagan laying a wreath at Bit- 
burg, then I'm for it — 48 Nazi SS graves notwith- 
standing. No amount of compassion for one 
group of World War II's victims can make the far- 
ther goal less desirable for me. — K.T. 



32 MESSENGER June 1985 



Logos means more 
than the Word . . 



Logos are also symbols that 
I identify organizations. A 
good one is drawn with just a 
few simple lines to interpret the 
character, or the essence, of the 
organization. 

The Church of the Brethren has 
never had an official denomina- 
tional logo (although the 
General Board and Brethren Ser- 
vice logos sometimes have been 
used that way). Many people 
say it's time we had one for use 
on letterheads, banners, signs, 
stained glass windows. A com- 
mittee has begun explorations 
with artists. And to make the 
logo truly a denominational one, 
the committee is soliciting ideas 
from you. 

Send in your ideas before 
September 1. You may write a 
paragraph explaining what you 
think the logo should be, or you 
may sketch specific suggestions. 
We cannot acknowledge receipt 
of your ideas, but they will all 



be considered seriously in 
preparation of the logo. (This is 
not a contest. Material received 
will be used to guide the com- 
mittee.) 



Send ideas or sketches to 
Denominational Logo Commit- 
tee, Church of the Brethren 
General Offices, 1451 Dundee 
Ave., Elgin, IL 60120. 



Above is my suggestion for a new Church of the Brethren logo. 

Name 

Address 



Submit your description or sketch for a new denominational symbol. 



mm' Iff fj^ 

C mon down to the ^ ^VOflQUll • 

Brethren Press Inventory Clearance F 

and lasso some bargains. 

Use this entire form to order 




Title 

A Is For Angels, Kenneth I, Morse and Joyce Miller. The 
essential meaning of Christ's nativity is interpreted by 
alliterative text, colorful graphics. All ages. 
All In God's Fantlly, Fred W. Swartz. Locates the con- 
cern for unity squarely within the biblical witness. In- 
dividual or group study. 

. Anna Elizabeth, Lucile Long. The joys and frustrations 
of a girl of the plain people. 

. Anna Elizabeth 17, Lucile Long. A Dunker teenager 
leaves her rural home and discovers the city. 

. At Home In the World, Patricia Kennedy Helman. 
Shares the joy of personal life experience, insights of the 
disciplines and arts. 

. Biblical Inspiration and Authority, Joan Deeter Study 
guide to "79 Annual Conference paper. 

, A Bonnet for Virginia, Evelyn Frantz- A young girl of the 
plain people gains acceptance. 
Children of the Conestoga, Clayton Gehman. 
Memories of childhood in rural, religious Pennsylvania, 
Pocket size 
Coming Together: Male and Female in a Renamed 
Garden, Ruthann Knechel Johansen. An honest look at 
sexist oppression and how to resolve it. 
Counting My Buttons, Esther Pence Garber. A sequel 
to the popular Button Shoes. 

Combread and Mill(, Cleda Zunkel. Parables of faith 
from treasures of yesteryear- Excellent for devotions' 

, Flamed by the Spirit, Dale W. Brown, How the church 
should respond to the Spirit-movement 

, Flockfood, Donald F. Durnbaugh. How to improve 
preaching from a consumer's viewpoint. 
A Future With Hope. Harvey Kline and Warren Esh- 
bach. Understanding and accepting aging. 
Granddaughter's Inglenook Cookbook. First time on 
sale for this outstanding basic Brethren cookbook. Great 
for gifts In hard cover. 

In Straw and Story, Joyce Erickson. Potpourri of 
resources, music, worship services, plays, recipes, pat- 
terns, traditions for Christ-centered celebrations of 
Christmas. Spiral bound. 

. Inglenook Doctor Book. A collector's item Over 900 
home remedies of the past. 

. Inglenook Cook Book. This was reprinted from 1901 
Edition found in Historical Library. Fascinating look at 
Early American cooking. 



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Title 

Mission Factor, Leiand Wilson. Study guide for 

Brethren goals for the 80's, Many testimonials affirm its 
helpfulness. 

. Mr. Songman: The Story of Slim Whitman, Kenneth 
GIbble. Convincing reading for those who wonder if it is 
possible to be successful and a Christian. 

. Move In Our Midst, Ken Morse. Looking at worship In 
life of the Church. A classic in its field. 

. The Old Brethren, James H. Lehman Brethren life-style 
and worship, 1840-1850. 

On the Ground Floor of Heaven, Dale Aukerman. Vivid 
and humorous memories of Elder fleuel Prittchett. 

. Partners In Creation, Ronald D Retry. A theology of 
stewardship and a course for teaching it in the congrega- 
tion. 

Plumb Line, Clyde Weaver. Poignant vignettes of Chris- 
tian truth. 

. Preacher on Wheels, Paul Hosteller. Traveling road to 
sainthood with happy abandon. Smiles by the page! 
A Raspberry Seed Under God's Denture, Earle W. 
Fike, Jr. The humorous and inspiring writings of William 
Beahm. 

Sacraments in My Refrigerator, Mary Sue H. Rosen- 
berger. Practical prayers for all occasions. 
Silver City, Leiand Wilson. Thought-inspiring reflections 
on life, nature, ministry, people. 
The Silver Feather, Mae Graybill Bachman A true story 
of how faith overcame suicidal depression. 
Springs of Love, Anna B Mow Anna Mow's theology in 
a book of daily meditations. 

A Tapestry of Grace, Edward K. Ziegler. An autobiog- 
raphy that reflects on more than 50 years in the ministry. 
To Serve the Present Age, Durnbaugh. The Brethren 
Service Story. A must for every library! 
The Trumpet Sounds, Robert Lee Byrd with Doris Ann 
Hartley Byrd. The story of a Brethren minister's rise from 
humble beginnings. 

We Gather Together (looseleaf binder). Resources for 
planning and leading worship. 

Yeast, Salt and Secret Agents, Kenneth L Gibble 
Biblical stories that relate to everyday life- 
Visions of Glory, David Wieand. A study of Revelation 
by a Brethren theologian. 

Worms in My Broccoli, Nancy Poling, A venture in Sim- 
ple Living with bittersweet memories. Great fun. 

cloth 



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2.25 


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Mail to: The Brethren Press, 1451 Dundee Ave., Elgin, IL 60120 




ALL BOOKS ALSO AVAILABLE AT PHOENIX ANNUAL CONFERENCE 



aULY1985 




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11 

14 
18 

24 
26 



SERRV: Marketplace for a Global Village. Over the years, 

this Brethren program has provided $15 million to help artisans around the 
world. Wendy Chamberlain McFadden interviews the director of SERRV 
Self-heip Handcrafts, Wilbur Wright, to find out how it all came to be. 

A ViSSS with our SERRV Artisans. Randall Gibson recently 
visited 15 producer groups in India connected with SERRV. His 
descriptions of the artisans and their craft work brings readers in touch 
with neighbors of our global village. 

Fighting for the Farm. Rumbling underneath the surface of the 
rural areas across the country is an upheaval that may affect all 
Americans. Agricultural journalist Becky Baile reports on the farm crisis 
and its effect on Brethren across the nation. Sidebar: "Why Should We 
Save the Family Farm?" by Shantilal Bhagat. 

Alive . . . '85! The church of the Brethren is better known for its 
interest in service and peace than in evangelism. But at "Alive ... '85!" six 
Brethren and Mennonite bodies gathered to learn more about proclaiming 
the message of new life in Christ. Report by Timothy K. Jones. 

Knocking on Apartheid's Door. Seventeen were arrested for civil 
disobedience on South Africa Day for the Church of the Brethren. Judd 
Mellinger-Blouch explains why Brethren are getting riled up about 
apartheid. 

COVER: You can still drive across America and see beautiful farm scenes 
such as this one. But is it all tranquillity, peace, and plenty? Becky Baile's 
cover story on Brethren farmers suggests something different. 

In Touch profiles Roy Andes, Helena, Mont.; Tim Rieman, New Lebanon, N.Y.; 
and Sue Weigand, Robins, Iowa (2) . . . Outlook reports on Women in Ministry 
Conference. BVS Unit 170. Nicaragua. Evangelism to ethnics. Personnel. NCC 
Governing Board. Ogbums. Project Equality. Computer technology (start on 4) 
. . . Worldwide (5) . . . Update (7) . . . Special Report, "Priceless First Brethren 
Hymnal Brought from Germany," by Kenneth I. Morse (8) . . . Listening to the 
Word, "Brotherly and Sisterly Affection" (10) . . . Bible Study, "What She Has 
Done," by Melanie May (16) . . . Small Talk (23) . . . Poem, "Chrysalis," by Emily 
Sargent Councilman (28) . . . Messenger Readership Survey (29) . . . Opinions 
of Dale Aukerman, James W. Howard, and Joseph Quesenberry (start on 31) . . . 
Pontius' Puddle (31) . . . Windows in the Word (34) . . . Editorial, "For the 
Love of Mud" (36). 



CO 
CO 



EDITOR 

Kermon Thomasson 

MANAGING EDITOR 

Wendy Chamberlain McFadden 

EDITORIAL ASSISTANT 

Kathleen Achor 

SUBSCRIPTION SERVICES 

Norma NIeto, Sandy Kleist 

PROMOTION 

Kenneth L. GIbble 

PUBLISHER 

Connie S- Andes 

VOL. 134, NO, 7 JULY 1985 

CREDITS: Cover Visia 3 Design. 2 Bridgewater 

College. 3 right Jeanne Jacoby Smith. 1 top Scott 

LeCrone. 1 lower, 4, 9, 12 Kermon Thomasson. 5 

Religious News Service. 10 art by Ken Stanley. 11, 

14-15 Randall Gibson. 17 art by Kathy Kline. 1 8-20, 

22 Becky Baile. 24 center and lower left, 25 top and 

lower 1, 2, 3, 4 left and farthest right, 28 Howard 

Royer. 24 lower right, 25 lower second from right 

Timothy K. Jones. 27 Judd Mellinger-Blouch. 31 

cartoon by Joel Kauffman. 



Messenger is the official publication of the 
Church of the Brethren. Entered as second-class 
matter Aug, 20, 1918, under Act of Congress 
of Oct. 17, 1917. Fihng date, Nov. 1, 1984. 
Messenger is a member of the Associated 
Church Press and a subscriber to Religious News 
Service and Ecumenical Press Service. Biblical 
quotations, unless otherwise indicated, are from 
the Revised Standard Version. 

Subscription rates: $10 one year for individual 
subscriptions; $18.50 two years. $8 per year for 
Church Group Plan. $8 per year for gift sub- 
scriptions. School rate 50* per issue. If you move 
clip address and send with new address. 
Allow at least five weeks for address 
change. MESSENGER is owned and 
published monthly by the General 
Services Commission, Church of the 
Brethren General Board, 1451 Dundee 
Ave., Elgin, 111. 60120. Second-class 
postage paid at Elgin, 111., July 1985. Copyright 
1985, Church of the Brethren General Board. 



scripuons. 

■ 



OBSERVED AT 'ALIVE . . . '85!' 

When the announcement of the Denver coi 
ference on evangelism — "Alive . . . '85!" — spoi 
sored by several branches of Mennonites an 
Brethren appeared, I knew I should attend it. 

My image of the Mennonites was a carry-ov( 
from an earlier period when they were indistiii 
guishable from the Brethren by the plain clothf | 
they wore. (The writer is 91 years old. —Ed.) il 
assumed their change had paralleled that of thl 
Brethren. That proved to be correct. 1 

The conference centered on personal evangeif 
ism in contrast to mass evangelism and held suti 
prisingly close to that. There was only oni 
reference to peace, in which the speaker sain 
there could not be evangelism without peace, ot 
peace without evangelism. No reference wa 
made to emergency relief and other efforts heh 
in common. 

There was a certain similarity to populal 
evangelism as some services were opened wit! 
testimonies of striking conversions. 

The coordinator of the conference felt it essen 
tial to express to the registrants his hope tha 
when the conference was over the Regency Hote 
personnel would not sum it up by saying the at 
tendees talked a lot about Jesus but were cheap 
skates. That seemed to ring a bell heard whet 
Annual Conference deserted the fairgrounds anc 
began holding forth in hotels. 

James F. Myer (Annual Conference moder 
ator), Robert W. Neff (general secretary), anc 
Christine Michael (staff for urban ministries) 
made outstanding contributions. 

The music of the conference was superb 
That's no doubt attributable in part to the Men 
nonites' emphasis upon a cappella singing, 
although the piano and guitar were used exten- 
sively. 

My only criticism of the conference might bs 
that although there was recognition of the fad 
that both denominations were primarily rural in 
the past but that their future rests basically in the 
city, not enough emphasis was placed on prepar- 
ing for that. Possibly neither group is quite ready 
to go into the ramifications of this shift. 

Chauncey Shamberger 
Fruitland, Idaho 

SHARE BREAD OF LIFE TOO 

In reflecting on the meaning of evangelism in 
the Church of the Brethren (see May issue), I am 
concerned about how we reach out to hurting 
people, who cannot, for many reasons, come to 
our warm, friendly fellowship and express a 
desire to become one of the family. 

I think we Brethren are good at providing 
warm, accepting fellowship, but we are not good 
at reaching out to the poor in spirit — those who 
are weighed down by the agonies of their lives. 1 
think it's easier to give a loaf of bread to a sick 
person or a bereaved family than to share the 
Bread of Life with a person who is scarred in his 
social relationships by an abusive childhood, or 
who is held prisoner by destructive habits, or 
who is bedridden by disease, and cannot reach 
out and ask for help. 



Jesus came "to seek and to save those who are 
)st." It seems to me that the only hope for some 
eople is to know Jesus himself. A warm, caring 
allowship can be helpful, but it's not enough to 
ustain us through long, lonely nights of pain 
nd worry. I think the Brethren focus too much 
n the human ability to help, and fail to recog- 
ize that only God can do some things. It's our 
esponsibility as ministers of His love to point 
he way to the Great Physician. 

Mary Mowery Taylor 
/larshalltown, Iowa 

>I0 PLACE FOR BUSHELS 

After reading the March editorial, "Brethren 
Jnder a Bushel," I'm prompted to write. 

As a denomination, we have some tremendous 
irograms that express the love and caring of our 
^ord Jesus Christ. Our response to world 
lunger, disaster service, and mission in Nigeria 
ind Sudan are evidences of these. But we have 
ather naively assumed that what we do will ade- 
luately convey the message of Christ and his 
nission through the Church of the Brethren 
vithout saying much about it. No commercial 
)roduct would be treated that way! 

If we believe we are entrusted with the most 
mportant message in the world — the gospel of 
lesus Christ — then there is no place for bushels 
cover the light. Yet all of us tend to hang on to 
)ur bushels. Our failure to be aggressive in faith- 
haring, to make plain that our service is because 
)f Christ, is indeed hiding our light under a 
>ushel. 

I believe in ecumenical Christianity, but I also 
)elieve there needs to be clear identification of 
)ur denominational family among the whole 
leople of God. This means clear and attractive 
ommunication, both spoken and written. 

Mission and ministry is a two-way process. 
Vhile we minister in the name of Christ to 
ithers, there is a ministry that returns to enrich 
ind revitalize us. Certainly this is true to the ex- 
ent we are willing to remove our bushels and let 
he light of Christ shine clearly through us. 

Owen G. Stultz 
(oanoke, Va. 

SETTING AHEAD OF THE SURVEY 

I can't wait until your survey (see April, page 
) to share my thoughts on Messenger. 1 read 
everal religious publications, and I believe we 
ire fortunate to have the one with the greatest 
christian perception. Thanks for not being sen- 
ational or patronizing. 

I like the way Messenger listens to all of us, 
ind not just to the "saints." There will always be 
hose of us who need to be heard even though we 
irobably should just listen. Keep up the good 
vork and continue to listen to our God. 

I don't believe I could improve on the selection 
)f contents or the inspired writings that I find 
lelpful in my continuing search for faith and the 
ibundant life it affords. If God's word is hidden 
n our hearts, then we can learn how to react to 
)ther people and their thoughts. I believe God 



loves me even when I don't agree with the opin- 
ions of others, though we may be seeking (to 
worship) the same God. 

I long for the deep faith 1 find in the thoughts 
of those who contribute to Messenger. Thanks 
for all the regular features, such as In Touch, 
Letters, and Opinions, and for all of the writers 
who share their love with me each month. 

Richard Radcliff 
Blue Ridge, Va. 

MAINTAIN OUR 'CREED' 

The April Messenger reports that the Church 
of the Brethren is "quietly discussing the 
possibility of seeking membership in the Na- 
tional Association of Evangelicals" (page 6). My 
question is: How can we maintain our "only- 
creed-is-the-New-Testament" position, and at the 
same time subscribe to the seven-point creed of 
the NAE?" 

Richard A. Moyer 
Quakertown, Pa. 

WHAT'S THE CRITERIA? 

1 am appalled at George Plagenz' idea in the 
April editorial that "'A church has approximate- 
ly 60 minutes a week to show the public what it's 
all about — and if it fails, the church fails.' " Does 
he not know that we will not be judged by the 
"rating" of our church services, but rather by the 
actions of love and caring that we show to the 
"least of these"? 

Beverly A. Brubaker 
Camden, Ohio 

DOUBT IS GOOD FOR BELIEF 

Dave Policy's Opinion piece, "Believers 
Should Question the Bible" (May), was thought 
provoking. 1 was discussing religion with an 
elderly Brethren woman three months before her 
death. I told her I no longer believed some of the 
things I had believed as a child. She answered 
that she believed literally every word in the King 
James Version of the Bible and questioned 
nothing. I commented, "That's exactly the way 
the worshipers of Baal felt." 

To quote Dean Sayre, "Religion isn't really 
your own until you've doubted it right down to 
the ground." 

Mary Beahm Baber 
West Hyattsville, Md. 

THOSE PORNOGRAPHIC LETTERS 

I have allowed my Messenger subscription to 
run out because of the pornographic letters by 
the homosexual men and lesbian ladies. 1 can't 
ask stores to quit selling pornographic magazines 
if I permit the same material to come into my 
home, sponsored by my church. 

With Satanism, immorality, and Hinduism 
spreading like wildfire over our country, how 
long will there be enough of us Christians to keep 
God's blessing over us? 1 appreciate our Brethren 
pacifist stance, but scripture is even clearer about 
immorahty. 

Florence Oliver 
Libertyville, Iowa 



oYoToT'5> (o 



XXbout the time of General Board 
meeting in March, we got the idea of having 
this July Messenger pick up on the farm 
issue again — a sequel to the 1984 July cover 
story, "They're Killing the Farmers in 
Quinter." 

The idea began to take shape when Dean 
Baum, sheriff of Gove County, Kan., and a 
member of the Quinter Church of the 
Brethren, was featured in Time magazine 
and on national television as the farm crisis 
in the Quinter area continued to heat up. 
We decided another 
Messenger article 
was warranted. 

Who should write 
the article? Why, 
Becky Baile, of 
course. Becky is a 
member of the Gen- 
eral Board, so it was 
easy to talk to her 
directly at the meet- 
ing. Becky's qualifi- 
cations are that she 
was raised in a small- 
farm family, and is 
employed as an agri- 
cultural journalist . . . 
and she knows her 
stuff. (Becky's family 
was featured in a 
September 1978 Mes- 
senger article, "For 
This Farm Family, 
Small Is Beautiful.") 

So we sent Becky 
off to Quinter. But we decided not to center 
this year's story on that one community. 
Becky was in touch with Brethren farmers 
across the country as she pulled her article 
together. 

Meanwhile we again tapped a staff 
resource, Shantilal Bhagat, who wrote 
about hunger in the USA in last July's issue. 
Shantilal, World Ministries staff for 
education/economic justice, has just writ- 
ten a study booklet. The Family Farm: Can 
It Be Saved? So we added a sidebar article 
by him, "Why Should We Save the Family 
Farm? 

The farm crisis is an issue to which 
Brethren with their many rural members 
and with their rural heritage need to be 
sensitized. In addition to Messenger, you 
will want to read Shantilal's booklet. (Order 
it from Brethren Press.) That July 1984 arti- 
cle on Quinter won a national journalism 
award this past April. We feel that with 
Becky's article we have a winner this time 
also. -The Editor 

July 1985 messenger 1 




Shaniilal Bhagat 



int^GD 




Roy Andes: A mountaintop experience 



Roy Andes wanted to take an adventurous 
vacation, climb a mountain, and immerse 
himself in a culture totally different from 
his own. In 1983 he did just that, on a 
two-month sojourn in Nepal, which 
culminated in his climb of a 20,000-foot 
peak in the Himalayas. 

Roy, a member of the Bridgewater 
(Va.) Church of the Brethren, is an assis- 
tant to the attorney general of the state of 
Montana. He closed up his house in 
Helena and headed for Katmandu, where 
he set out on his grand adventure. The 
highlight of the trip would be to scale 
Island Peak (elevation 20,305 ft.) in the 
Himalayas. 

One of the first tasks was to secure a 
guide who would arrange for transporta- 
tion, handle dealings with the Nepalese, 
point out all-important trail junctions, ar- 
range for housing in the villages along the 
way, hire porters, and assist in camp 
chores -all for $2.50 a day, plus food, 
lodging, and expenses. 

As an added benefit, the guide in- 
structed Roy in the language, so that by 
the end of the trip Roy had "learned the 
basics needed to get food and lodging." 

Roy spent 10 days hiking through the 
rolling hill country, spending the nights in 
the small villages. When he reached the 
village of Namche Bazar, the market town 
and Sherpa village through which all ma- 
jor Everest expeditions pass, he resup- 
plied, discharged the porters, and hired a 
yak and driver. 

Upon leaving Namche Bazar, he slowed 
his pace in order to allow for the dramatic 
increases in altitude and to avoid 

2 MESSENGER July 1985 



the dangers of altitude sickness. The first 
day's hike brought him to the famous 
Thangboche monastery, an active Bud- 
dhist monastery, at an elevation of 12,600 
feet. 

Here, Roy and the rest of his party 
spent two days getting used to the 
altitude, climbing high above the 
monastery during the day and sleeping in 
the monastery at night, which, Roy ex- 
plains, is the climber's rule for adjusting 
to altitudes — "climb high, sleep low." 

When they got a "window of good 
weather," they pressed on to establish a 
base camp at 17,000 feet and get into 
position for their assault on the summit. 
After a day of filing crampons, packing 
day packs, and checking all equipment, 
they arose at 2 a.m. to get an "Alpine 
start" on the summit. 

They reached the summit at 9:30 a.m. 
"The last one and a half hours were the 
toughest," Roy recalls. "Every step was an 
effort. You take a step and then breathe 
three times." He felt "a little dizzy at 
times," which was cured by resting and 
breathing for a moment. 

Roy chalked up his "adventurous vaca- 
tion" as an unqualified success. He 
doesn't have specific plans for another 
mountain climbing trip, but says, "I'd 
really like to go to Tibet — or maybe 
Austria." 

This ariicfe is udapied from the June 19^4 issue of 
I he ulumni nwfiuzine of Brid^ewuler College. 



Tim Rieman: The gif i 

Tim Rieman found the perfect setting for 
his craft of making authentic Shaker fur- 
niture. His combination shop and office is 
located in an old granary that once served 
the members of the Shaker colony at New 
Lebanon, N.Y. Tim had to drain water 
out of the basement before he could turn 
it into a workshop. Eventually the three- 
story building will have a display area and 
salesroom. 

Tim, who graduated from Manchester 
College, where his father was on the 
faculty, moved to the New Lebanon area 
about five years ago. In order to 
reproduce Shaker chairs, Tim studied the 
techniques, attitudes, and practices of the 
Shakers. He made exact measurements, 
viewed old pictures, read the journals of 
Shaker craftspersons, and examined old 
order books and shipping records. He was 
impressed with the variety of chairs that 
Shakers produced and the ingenuity and 
skill with which they designed them to be 
both beautiful and durable. 

Tim's research, which sometimes resem- 
bled detective work, not only enabled him 
to develop his own craft — he produces 
furniture built to authentic Shaker stan- 
dards for individual customers — but quali- 
fied him to be a joint author of a new 
volume called The Shaker Chair. The 
book is a large-size volume of 250 pages 
with 320 photographs. Working with Tim 
on the volume was Charles Muller, editor 
of the "Ohio Antique Review" and author 
of The Shaker Way. 

Tim's contribution to the book was 
chiefly his research and study, his help 
with photographs and drawings, and his 
practical experience as a chairmaker. Tim 
is already at work on a new volume that 
will deal with Shaker cabinetmakers. 

Looking around Tim's granary-work- 
shop-office, you see not only examples of 
work in progress but striking pictures and 
mementos of Shaker workers who inspired 
the furniture so popular today. For exam- 
ple, when Tim is taping the seat of a 
chair, he can pattern his on a photograph 
of one of the last sisters in the New 
Lebanon colony at work on a similar 
chair. These pictures and many other 
photographs and documents reflect a 
religious vision that formed a unique way 
of life and contributed practical creations 
that today are recognized as works of art. 

How can one explain the integrity, the 
utter simplicity, the enduring quality of 



simple 




Shaker products? The answers are many, 
but central among them is a faith that 
viewed work as an expression of worship. 
Shakers not only sang about but practiced 
the "gift to be simple." One way their sim- 
ple gift of integrity can be shared is 
through the reproduction of furniture ac- 



cording to Shaker standards. Artisans like 
Tim Rieman are helping to share that gift. 
-Kenneth 1. Morse 

Kennelh I. Morse Is toordinator of historical 
resources for the General Board. A longer version of 
this article appeared in the winter 1985 newsletter of 
the Association for the Arts in the Church of the 
Brethren. 



Sue Weigand: Faith without sight 



"Her name is K-E-L-L-Y L-Y-N, but don't 
say it aloud," says Sue Weigand of her 
leader dog, a beautiful golden retriever 
resting at her feet. "If others call her by 
name," Sue explains, "it distracts her. She 
could forget she's working and cause a 
fall." 

Sue's blindness of 1 1 years is the result 
of glaucoma and diabetes, a heavy burden 
for anyone to face. She is quick to admit 
that only her faith in God carried her 
through the initial trauma. Later, when 
she met and married Steve Weigand, she 
said, "Steve is God's gift to me because he 
allows me to lead a normal life." 

"I work with a group called Women 
Alive," says Sue. "We have a hotline for 
persons in trouble. Many suffer from 



depression and suicidal feelings — and I'm 
able to help because I've been there myself.' 

Presently involved in the Education For 
a Shared Ministry program, both Sue and 
Steve have preached and led children's 
church in the Robins (Iowa) Church of 
the Brethren, where they have been 
members for three years. Using her past 
experience in teaching the profoundly 
retarded. Sue focuses her energies by 
teaching others to teach in her home 
church. Sue and Steve call Robins "a 
small, caring, friendly church where the 
people love and accept us — almost like 
heaven." 

Since the Weigands became part of 
EFSM, Sue, who is unable to read the re- 
quired books, operates with a talking 



Bible and seeks selected tapes on biblical 
and theological subjects. A friend, Jean- 
etta Grove, of Iowa's English River 
church, reads Messenger onto tape for 
her each month. 

When asked how the church can min- 
ister to the blind. Sue responds eagerly. 
"All blind persons need someone to read 
and write for them. I am constantly seek- 
ing persons to read articles and books on- 
to tape. 

"Most of us will ask for necessities," 
says Sue, "but things a sighted person 




takes for granted are luxuries for us. 
Simply driving us to town or the grocery 
store is a special treat." 

How has Sue personally dealt with the 
loss of sight? "It was difficult, but Steve 
and Kelly have brought new hope to my 
life. Blindness may slow one down, but it 
shouldn't stop anyone from fulfilling her 
potential." 

What is the Weigands' advice to persons 
facing disabilities? "You can do almost 
anything if you are determined, but you 
must learn to trust," says Steve. 

Sue leans forward as Kelly twitches in 
her harness. "And because we learn to 
trust, faith can come easier for one who is 
blind. I've learned from personal ex- 
perience that Christ is my refuge no mat- 
ter how bad the storm." —Jeanne 
Jacoby Smith 

Jeanne Jacoby Smith is director of publicity at 
McPherson College, McPherson, Kan. 



July 1985 MESSENGER 3 



Women in ministry 
meet for first time 

Some of the women, such as Elsie Matula 
of Johnstown, Pa., and Antoinette Sheets 
of Mansfield, Ohio, have marked 50 years 
of licensed or ordained ministry. Other 
women were wondering which degree to 
take in seminary. 

But throughout the first Women in 
Ministry Conference, the whole spectrum 
of these "members of the same body" was 
consistently affirmed and supported. One 
experienced clergywoman summarized her 
enthusiasm for her job: "The most ex- 
citing part is looking out into the con- 
gregation, seeing all the little girls, and 
knowing that for them being a pastor will 
always be a possibility." 

Gathering in April, the 65 clergy and 
seminarians, licensed and ordained, went 
to South Bend, Ind., to hear insights, ask 
questions, affirm gifts, share pain, and 
laugh heartily with other sisters from the 
Church of the Brethren. 

Melva Costen, professor of liturgy at 
the Interdenominational Theological 
Center, Atlanta, Ga., skillfully spoke on 
the conference theme, from Isaiah 30:21: 
"Whether you turn to right or left, your 
ears will hear these words behind you, 
'This is the way, walk in it.'" 

"Who wants hard times?" asked Costen. 
"Nobody. Who needs hard times? 
Everybody — in order to hear the still small 
voice guiding us on the journey." It is on 
that same journey, she admonished, that 
some sisters may be obliged to wait, but 
that is no reason to just "stand still." 

Part of the "walking" during the con- 
ference included an afternoon session led 
by Melanie May, Parish Ministries staff 
for women's programing. She primed the 
pump with questions on what it means to 
be "vested with authority," how women 
see their mission as women leaders in the 
church today, and why "diversity has 
meant division." The women responded 
energetically to those and other issues: 
When will the continued call for reflection 
on a denominational name change be 
heard and actively discussed? How can 
church liturgical language be total expres- 
sion, encompassing word, song, and 
movement? Will various groups within the 
church structure stay in "con/ver/sa/ 
tion," meaning "turning with until 
satisfied," so that sisters and brothers 
together can continue working for the 
faith community? Conference women ar- 




Post-30 BVSers tal^e assignments 

Chicago's Imani House, a Catholic retreat center, was the site of the nine-day orientation 
of Brethren Volunteer Service Unit 170, in May. This group was the 12th "post-30" unit 
with a shorter, more intensive orientation geared toward volunteers who have taken a 
leave of absence from work or recently retired to go into volunteer service. 

The orientation included discussions of interpersonal communication, mission 
philosophy, peace and pacifism, and faith-sharing. Time was spent on various cultural 
and economic aspects of the city, with several volunteers working in overnight shelters. A 
day trip to Elgin gave the BVSers an opportunity to tour the General Offices and meet 
with denominational staff. 

Members of the unit are pictured above. Seated: Trudy Vural, Tom Christiansen, 
Gerald Etzler, Anna Farrar. Standing: Liz Radford (leadership), Gladys Clemens Mock, 
Phyllis Etzler, Joe Detrick (leadership), Marie Moore, Demetrio Boniche, Chrystelle 
Snowwhite, Bertha Custer, and Clara Zimmerman. 



ticulated reflections and hopes, not con- 
clusions. 

The gathering included a "token male," 
who introduced himself with the words, 
"Hello. My name's Ron, and I'm a 
recovering sexist." Ron Bruschwyler, 
associate director of the Midwest Career 
Development Service, shared some of his 
personal history in the pastorate and his 
growth in relating to women pastors. He 
and Bethany Seminary professor Nancy 
Faus presented four case studies, each il- 
lustrating a different situational model of 
one woman in a ministry setting. 

As conference participants then con- 
versed in small sharing groups or within 
the total assembly, they raised still more 
concerns and questions. Do churches who 
sponsor women seminarians in field 
education subsequently call a woman as 
pastor? Will any data, in our denomina- 
tion or others, indicate that a woman 
pastor follows another woman in the 
placement process? Will more district ex- 



ecutives be active in advocacy for, and 
not just support of, women pastors in 
their area? 

As one person commented, "We need 
to celebrate the breakthroughs, but keep 
the pressure on." 

Workshops at the conference offered 
opportunities for education or for 
discovery of mutual interests. Women as 
preacher, single women in ministry, 
discerning the call in ministry, pastor 
scheduling her time, spirituality in 
ministry, and ministry as peace witness to 
Nicaragua, among others, indicated the 
diversity within the group. 

Particularly rich moments included an 
opening feetwashing service and a closing 
anointing service. 

The conference was planned by a steer- 
ing committee of pastors from Indiana 
and staff from Bethany Theological 
Seminary and the General Board, under 
the auspices of the board's Office of 
Ministry. -Jean L. Hendricks 



4 MESSENGER July 1985 



IBVSers criticize 
Nicaragua embargo 

Meeting at a Brethren Volunteer Service 
in-service retreat in Costa Rica, BVSers 
woricing in Latin America and the Carib- 
bean delivered a letter to the US embassy 
there to protest the economic embargo 
placed on Nicaragua. 

"As people seeking to be peacemakers 
in this region, we are deeply saddened and 
outraged by the recent declaration of 
economic embargo against Nicaragua," 
said the letter, which was addressed to 
President Reagan. "Speaking from our 
faith and our experiences, we call on you 



to turn from this deadly and self- 
destructive course." 

Separately, representatives of nine 
religious organizations, including the 
Church of the Brethren, have appealed to 
Congress for protection for their church 
workers in Nicaragua from attacks by 
counterrevolutionaries. The leaders called 
for the adoption of H.R. 1569, a bill pro- 
hibiting private aid to any group attacking 
a country where Congress has prohibited 
the use of covert aid for such activity. 
The only country that currently fits this 
description is Nicaragua. 

Fundraising for the contras has become 
increasingly pubhc. The Christian Broad- 
casting Network (CBN) is the largest 



single private donor, according to a group 
of 25 mainline and evangelical Protestant 
leaders in the Chicago area. They said the 
network has channeled more than $7 
million in relief aid to Central America in 
conjunction with such groups as the 
Nicaraguan Patriotic Association and the 
Air Commando Association, which 
reportedly are contra organizations. 

"Why is CBN aiding the contras, when 
the contras are murdering our Christian 
brothers and sisters in Nicaragua?" asked 
Wayne Bragg of Wheaton College and 
part of the group in Chicago. In response 
to the charges, the network issued a brief 
statement asserting that its aid has been 
"absolutely nonpolitical." 




More than 50 top Christian recording artists 

gathered at Nashville's Bullet Studios, following the 
Gospel Music Association's 16th Annual Dove Aw/ards, 
to record "Do Something Now," a song by Steve 
Camp and Phil Madeira that will be sold to generate 
funds to feed starving children in Africa. Called the 
"CAUSE," for Christian Artists United to Save the 
Earth, the group was motivated in part by a song pro- 
duced by British artists for the same purpose. Artists 
included on the record-making project, pictured above, 
are Amy Grant, Kathy Troccoli, Russ Taff, Evie, Phil 
Keaggy, Scott Wesley Brown, and many others. 

Church World Service has expanded its Global 
Food Crisis Special Appeal to seek a total of $16.5 
million. Response to the original $6.5 million appeal 



has been "overwhelming," said CWS officials, with 
more than $12 million raised so far. Relief and 
rehabilitation assistance has been allocated to projects 
in Ethiopia, other parts of Africa, Latin America, 
Southern Asia, and East Asia. 

Heifer Project International has been asked to 
provide 2,000 draft oxen over the next two years to 
replace animals in Ethiopia. The loss of animal power, 
the only practical means of cultivation, will lower the 
expected harvest by as much as half this season, even 
in areas where sufficient water is available to begin 
planting crops. Heifer Project has also approved new 
livestock projects in 11 African and 23 other countries 
during 1985. 

Two Emergency Disaster Fund grants will help 
Chileans affected by an earthquake and will help pro- 
duce a film on toxic waste. The earthquake in Chile af- 
fected 170,000 people and caused $5 to $6 million in 
damage. Especially hard hit are the education and 
health sectors, and an anti-typhoid vaccination pro- 
gram is underway. The toxic-waste film, "Passing 
Through Linden," will be a full-length "popular" film to 
be shown iri public theaters. 

South African Christians have expressed divided 
reactions to the government's decision to legalize in- 
terracial marriages. The influential pro-apartheid 
Nederduitse Gereformeerde Kerk (NGK) continues to 
say that prohibition of mixed marriages is based on the 
Scriptures. The Catholic Church dismissed the govern- 
ment action as "window-dressing." Anglican Bishop 
Desmond Tutu said the main issue was political power- 
sharing, with most blacks "not interested in cosmetic 
changes." Beyers Naude, his successor as general 
secretary of the South African Council of Churches, 
called the repeal "too little, too late." 



July 1985 MESSENGER 5 



NCC gets overhaul, 
focuses on healing 

By approving significant restructuring of 
the National Council of Churches, its 
Governing Board has added substance to 
the "vision" it endorsed last November. 

Approved at its May meeting was a new 
commission on evangelism and worship, 
another on international affairs, and an 
office for financial development. The 
board also made Church World Service, 
the council's well-known relief and 
development arm, a freestanding unit, 
taking it out from under supervision of 
the Division on Overseas Ministry. And 
an experimental arrangement of "clusters" 
is expected to give the board greater over- 
sight of the council's units. 

The proposed changes were outlined by 
Arie Brouwer, in his first speech to the 
board since taking office as general 
secretary on January 1. His remarks 
focused on the need for healing within the 
council, which "has been the object of in- 
creasingly bitter and virulent attacks. 
These attacks have taken their toll, in per- 
sonal pain, in institutional suffering, in 
decline, in disorientation and dismay, and 
sometimes in despair," said Brouwer. 

In addition to attacks from outside, the 
NCC has been plagued by structural prob- 
lems, he said. "The parts are unbelievably 
disconnected from one another and from 
the whole." 

The restructuring is an effort to make 
the council more responsive to its member 
churches and to improve communication 
between the NCC's various units. 

The commission on evangelism and 
worship "promises to give body to our 
spirit of renewed commitment to the 
spiritual dimension of our struggles," said 
Brouwer. "It is thus, itself, a sign of the 
healing of the council. It testifies as well 
to our renewed commitment to the life of 
the local church as the basis for all our 
work." 

In other business, the Governing Board: 

• Pressed for a speedy negotiated col- 
lective bargaining agreement between the 
Campbell Soup Company and the Farm 
Labor Organizing Committee. A special 
committee working as mediator between 
the two bodies had asked that any deci- 
sion about endorsing a boycott of Camp- 
bell products be deferred until the next 
board meeting. But board members — 
many expressing the urgency of farm- 
workers' situation — asked the committee 

6 MESSENGER July 1985 




Staff positions filled 
by Keith and Weber 

Jean Keith has been appointed as staff 
person in personnel relations/development 
in the Office of Human Resources. She 
began her work May 20, and is responsi- 
ble for the recruitment and hiring of 
wage-and-hour personnel, and the 
development of personnel policies and 
procedures. 

A member of Chicago's Douglas Park 
church, Keith was formerly group mana- 



ger with the Bureau of Program Integrity 
for the Illinois Department of Public Aid. 
She chairs the Church and Persons with 
Disabilities Network, part of the Brethren 
Health and Welfare Association. 

Linda Weber of Lombard, III., began 
work as administrative secretary to the 
Washington Office on June I. 

Formerly a counselor with a private 
practice, Weber earned her M.S. in 
counseling education at Northern Illinois 
University in 1975. She worked in the 
public school system for 16 years, and has 
been a member of the York Center con- 
gregation in Lombard. 

In her new position, Weber serves as 
office manager, is responsibe for consti- 
tuency education/action programs, and is 
a legislative advocate related to selected 
peace and justice issues. 



to bring a recommendation to the next ex- 
ecutive committee meeting if no agree- 
ment has been signed by September 1. 
Such a recommendation could be to sup- 
port the boycott of Campbell products. 

• Encouraged NCC member commun- 
ions to give serious consideration to the 
sanctuary movement, and urged the 
government to halt deportation of Central 
American refugees. 

• Supported the more than 60,000 peo- 
ple who have signed "A Pledge of 
Resistance" to any escalation of US inter- 
vention in Central America. 

• Reiterated its appeal that the US 
government reverse its policy of construc- 
tive engagement in South Africa and to 
apply sanctions. 

• Called on member communions to 
pray for the hostages being held in Beirut. 

Evangelism to ethnics 
examined in Houston 

Twenty-five Mennonite and Brethren 
representing the Brethren in Christ, Men- 
nonite Brethren, General Conference 
Mennonites, Mennonite Church, and 
Church of the Brethren participated in 
Houston '85, a "National Convocation on 
Evangelizing Ethnic America." The April 
event, organized by the Lausanne Com- 
mittee on World Evangelization, was 
described as the first meeting of its kind 
for North American Protestants. 

Church growth specialist C. Peter 
Wagner asserted during his keynote ad- 
dress that American ethnics are "under- 
evangelized" compared to Anglos and 



blacks, even though ethnic Americans can 
no longer be considered a minority in the 
US. Anglo-Americans make up only 30 
percent of the US population, he pointed 
out, while those of other ethnic 
backgrounds comprise a majority in at 
least 25 major cities. 

Wagner called on conferencegoers to 
"evangelize, not Americanize," and he 
advocated a "holistic" gospel that deals 
with "all aspects of need that ethnic 
people have." 

Almost 700 registrants representing 
some 40 denominations sang, prayed, and 
studied together in plenary and workshop 
sessions. Workshop groups focused on 
ethnic evangelism with Asians, Carib- 
beans, deaf people, Europeans, gypsies, 
Hispanics/Latinos, internationals. Middle 
Easterners, Native Americans, Pacific 
islanders, and refugees and new im- 
migrants. 

An informal survey taken during the 
Mennonite/Brethren caucus indicated 
that, on any given Sunday across North 
America, Mennonites and Brethren are 
worshiping in at least 30 different 
languages. 

Church of the Brethren members at- 
tending were Guillermo Encarnaci6n, 
Falfurrias, Texas; Earl Harris, Lincoln, 
Neb.; and Rene Calder6n, Hispanic 
ministries staff for the General Board. 

Correction 

A listing of congregations participating 
in the Education for Urban Ministry pro- 
gram should have included Decatur, not 
Peoria, as one of the churches from Illi- 
nois/Wisconsin District (May, page 7). 



I 



y[p)(al(§]te 



Coming up. Brethren attending an August Church of 
the Brethren Conference on the Holy Spirit will 
celebrate the 10th anniversary of the event, which is 
sponsored by the Holy Spirit Renewal Committee. This 
year's conference takes place August 6-10 at Man- 
chester College in Indiana, with the theme "Yield. . .!" 
and a scripture meditation of Romans 6. The con- 
ference is an opportunity for Brethren to be together 
for spiritual nurture, encouragement, praise, and wor- 
ship. Speakers include Eddie Smith, Paul Grout, Jim 
Eikenberry, James Myer, Russ and Norma Bixler, Paul 
and Betty Negley, David Rittenhouse, Steve Tuttle, 
Jaime Rivera, and Chalmer Faw. Annual Conference 
Moderator Donald Durnbaugh will bring greetings from 
the denomination. Praise and worship will be led by a 
worship team from Communion Fellowship of Goshen, 
Ind. For more information, contact R. Eugene Miller, 
Rt. 1, Box 137, Hollsopple, PA 15935. 

On stage. "Alice in Blunderland," an "allegorical 
drama" about the nuclear age, was presented June 9 
in Des Moines. The musical was sponsored by the 
Ivester Peace Fellowship from the Ivester congrega- 
tion (Grundy Center, la.), as a benefit for the Iowa 
Peace Network. 

EAT for hunger. Students at Elizabethtown College 
in Pennsylvania raised $10,000 for African famine 
relief, in a week-long effort spearheaded by the Ethio- 
pian Action Team (EAT). Events included a snack auc- 
tion, a benefit variety show, a professors-vs.- 
administrators trivia game, a community hoagie sale, a 
"planned famine," and pledged meals. Proceeds were 
split between CROP/Church World Service and World 
Vision International. 

Women of tfie Bible. A collection of original oil 
paintings of "Twelve Women of the Bible" was given 
to the Jackson Park (Jonesboro, Tenn.) church by artist 
Kelcie Tipson. Valued at $1,500 to $2,000, the set is 
the first given to any church outside her denomination. 
A musical pageant written by Mary Virginia Wampler 
honored the artist and also was dedicated to the 100th 
anniversary of women's organizations in the Church of 
the Brethren. 

Names in the news. J. Benton Rhoades , former 
Brethren missionary to Ecuador and now director of 
Agricultural Missions, was given an honorary doctorate 
of divinity by Manchester College. The college also 
presented its Alumni Honor Award to Yvonne Dilling , 
national coordinator of Witness for Peace; James K. 
Garber , executive for human resources on the General 
Board staff; and Douglas B. Firebaugh , a chemistry 
teacher in Freeport, III. A posthumous award was 
given to Ruby Rhoades, executive of the World 



Ministries Commission until her death in January. . . . 
Lawrence and Melody Eikenberry Rupley leave this 
month to begin work as country representatives for 
Mennonite Central Committee in drought-affected 
Burkina Faso (formerly Upper Volta) in West Africa. 
After language study in France, they will live in the 
capital city, Ouagadougou. . . . Carl Graver of the 
Mechanic Grove (Pa.) congregation was honored as 
Pennsylvania State Guidance Counselor of the Year for 
his development of special support groups among 
children of divorced parents. . . . Russ Spuhler of the 
Lindsay Community (Calif.) congregation was named 
1984 Man of the Year by the Lindsay Chamber of 
Commerce. . . . Kim Hill Smith , a peace studies 
graduate of both Bethany Seminary and Juniata Col- 
lege, has been hired as coordinator of the Iowa Peace 
Network, an interdenominational organization sup- 
ported, in part, by the Church of the Brethren. . . . 
Penny Lou Cameron of Roaring Spring, Pa., also a 
peace and conflict studies graduate of Juniata College, 
this month begins a one-year assignment as archival 
intern for the Brethren Historical Library and Archives 
in Elgin. 

The write stuff. The first winner in the Alexander 
Mack Historical Essay Contest is Jonathan R. Stayer of 
York, Pa., who won in the category of seminary or 
graduate student. A graduate student at Pennsylvania 
State University, Jonathan is a reference archivist at 
the Pennsylvania State Archives and is active in the 
Fellowship of Brethren Genealogists. The contest was 
begun last year by the Brethren Historical Committee. 
For more information, write to Kenneth I. Morse, Coor- 
dinator of Historical Resources, 1451 Dundee 
Ave., Elgin, IL 60120. 

IViilestones. The Naperville (III.) congregation 
celebrated its 130th anniversary with a weekend of 
festivities in April. The church hosted Annual Con- 
ference 87 years ago, and was the first Brethren con- 
gregation in eastern Illinois. Former members from as 
far away as California and Georgia attended the 
celebration, and several former pastors addressed 
Sunday worshipers. 

Remembered. Ronald W. Workman , 72, died May 
7 in Goshen, Ind. Blind for over 20 years, he was ac- 
tively involved in programs for the blind and visually 
impaired at the Elkhart Rehabilitation Center and also 
served one year as president of the Brethren Health 
and Welfare Association (see May 1982 cover story). 
. . . Joyce Welker , 55, secretary for the On Earth 
Peace Assembly since 1978, died May 18 in New 
Windsor, Md. She had worked at the New Windsor Ser- 
vice Center since the late 1940s. 



July 1985 MESSENGER 7 



Ogburns leave Nigeria 
after 23-year career 

Howard and Carolee Leichty Ogburn, 
missionaries to Nigeria, resigned in April 
after 23 years of service. 

The Ogburns first went to Nigeria in 
1962. They spent most of their career 
there as teachers at Kulp Bible School, 
where Howard served for a time as prin- 
cipal. Other service included church work 
at Chibuk and teaching assignments at the 
Theological College of Northern Nigeria. 
In recent years Howard gave much of his 
time to administrative work, assisting the 
leadership of Ekklesiyar 'Yanuwa a 
Nigeria (EYN). 

The Ogburns have four children, all of 
whom grew up in Nigeria. 

They are presently living in Gettysburg, 
Pa., where Howard is engaged in construc- 
tion work with members of his family. 

Project Equality 
increases efforts 

Collectively, US churches and related in- 
stitutions are second only to the govern- 
ment in the amount of money they spend 
on goods and services, according to Proj- 
ect Equality, an interfaith organization 
that harnesses this purchasing clout to 
boost job opportunities for women, 
minorities, and disabled people. 

Born at the height of the civil rights 
movement, Project Equality has had to 
scale back some of its heady optimism of 
years past. "We're in a period of retrench- 
ment," says Yvonne Delk, chairwoman of 
the board. Over the last 10 years, its 
budget has been slashed by 50 percent, as 
churches trim funding. 

But the organization has survived. And 
its recent annual meeting in Kansas City, 
which launched a celebration of its 20th 
anniversary, may prove to be a shot in the 
arm. 

Project Equality is stepping up efforts 
to verify standards of hotels and conven- 
tion centers, seek participation of long- 
distance communication firms, and in- 
crease its membership. This year, through 
the group's "industry focus" on long- 
distance phone services, AT&T joined the 
2,200 other companies — from airlines to 
office supply and car rental companies — 
in Project Equality's employment oppor- 
tunity program. 

In addition to its "industry focus," Pro- 

8 MESSENGER July 1985 



ject Equality lobbies Congress on major 
legislation, such as the Civil Rights Act. It 
also publishes an annual "Buyer's Guide," 
listing companies that adhere to its EEO 
guidelines. 

The organization is sponsored or en- 
dorsed by 22 religious denominations and 
more than 100 institutions, including the 
Church of the Brethren General Board 
and South/Central Indiana District. The 
General Board's Office of Human 
Resources is encouraging institutions, con- 
gregations, and individuals to participate 
in Project Equality. 

IBM-compatible system 
recommended by ACTU 

Electronic mail. A skills and talent inven- 
tory. A resource data bank. Fast pastoral 
placement information. Analysis of infor- 
mation from congregational annual 
reports. 

These are just some of the possibilities 
available through new technology, says 
the Advisory Committee on Technological 
Use (ACTU). Established last fall by the 
General Board's Administrative Council, 
the committee is charged with the task of 
making recommendations for the denomi- 
nation's orderly use of technology. 

ACTU grows out of a $25,000 study 
done last year by Congregational Com- 
munications Systems, Inc. (CCSI), on 
computer use in congregations, districts, 
and the national offices. CCSI explored 
functions that could be aided by com- 
puters, assessed the intensity of interest 
and workloads, and made recommenda- 
tions related to technological growth. 

ACTU ultimately expects to develop a 
philosophy statement to place the use of 
computer technology within a human con- 
text. Meanwhile, the committee is acting 
out of several assumptions: The computer 
will be used to enhance the church's 
ministry; the focus will be on the human 
rather than the technological dimension; 
the computer is a tool, not an end; and, 
although the computer may not lower 
costs, it will increase productivity. 

In order to achieve as much com- 
patibility as possible (allowing com- 
munication and the use of common soft- 
ware), ACTU has proposed the IBM- 
compatible computer with disc operating 
system (DOS) as the denominational stan- 
dard. ACTU plans to make software 
available according to funding and interest 
on the part of potential users. 



9)(t(gD©lU m^(Q. 



Priceless firii 

by Kenneth I. Morse 

Consider the year 1720. Two German 
composers. Bach and Handel, whose 
300th birthdays we celebrate this year, 
were in their prime at age 35. Handel's 
career as a composer of operas had just 
been launched in England, where he had 
the favor of the king; and Bach, already 
recognized as an organist, was composing 
mostly instrumental music at a prince's 
court in Germany. It was a time, especial- 
ly in Germany, when baroque music 
flourished. Indeed one record company a 
few years ago featured an album called 
"The Greatest Hits of 1720." 

You will look in vain in that collec- 
tion—or any other — for a publication of 
significant importance to Brethren, their 
first hymnal. Only in recent years have 
Brethren even been aware of a remarkable 
book, printed at Berleburg, near Schwar- 
zenau, by Christopher Konert in 1720. It 
is a small book, attractively printed, con- 
taining German texts of hymns then being 
sung by separatist and pietist groups in 
Europe, but containing around a hundred 
new hymns that apparently were written 
by Brethren. 

The title of the hymn collection is 
Geistreiches Gesang-Buch/ Vor alle 
Liebhadbende Seelen der Warheit/ 
sonderlich Vor die Gemeine Des Herrn 
(Spiritual Hymnal for all Loving Souls of 
Truth, especially for the Church of the 
Lord). 

The preface, as well as the character of 
several of the original hymns in the collec- 
tion, suggests valid reasons for regarding 
this book as our earliest Brethren hymnal. 
The preface explains that, "in the 
meetings of the Baptist-minded," wor- 
shipers were dissatisfied with having to 
choose from many different hymnals. 
"For this reason we have been led to select 
the most edifying hymns from all of them 
and compile them in one volume. One 
hundred new hymns were added, most of 
which were written by brethren who have 
been imprisoned now for almost three 
years for the sake of their witness to 
Jesus." This is an obvious reference to the 
Solingen Brethren who composed many 
hymns while in prison. 

The book contains hymns that celebrate 
such specific Brethren practices as the love 
feast and feetwashing. And the collection 
also includes a baptismal hymn by Alex- 



rethren hymnal brought from Germany 



ander Mack, "Count Well the Cost," 
which was used both in Europe and in 
America. 

We can understand why a modest col- 
lection of pietist hymns emphasizing 
Brethren peculiarities did not make much 
of a splash when it was issued in 1720. If 
Brethren then knew anything at all about 
Bach or Handel, their contemporaries, 
they would hardly have applauded these 
musicians' ties to the state churches — from 
which Brethren had separated at great 
cost — or to the princely courts that 
Brethren criticized and avoided except 
when called to account for their activities. 

Indeed, the first Brethren hymnal made 
such a small splash that the event was 
almost lost in history. Even as recently as 
the 1940s, when the present 1951 Brethren 
Hymnal was in preparation, the commit- 
tee searched in vain for the text of the 
Alexander Mack baptismal hymn to which 
there were references in our records but of 
which no copy could be located. 

But a few years later, while searching in 
Europe for Brethren source materials, 
Donald Durnbaugh found a copy of the 
1720 volume in the Wittgenstein collection 
in Marburg, Germany. Convinced that 
this rare book was indeed the first 
Brethren hymnal, he made copies of the 
hymns and translated the introduction in- 
to English. This was included, along with 
Enghsh translations of four of the hymns, 
in his 1958 source book, European 
Origins of the Brethren. 

Only three copies of the 1720 hymnal 
are known to exist. Two of these have 
recently been kept at Marburg, where they 
were the property of the state. As such, 
neither copy could be purchased, and 
Brethren had to be satisfied with occa- 
sional visits to the Marburg collection. 
But through negotiations with Dr. Martin 
Kraatz of Philipps University in Marburg, 
who is in charge of the Wittgenstein col- 
lection there, an exchange of rare books 
was planned and effected in February of 
this year. 

The exchange was made by Allen 
Deeter, of Manchester College, during a 
visit to Marburg. He took with him two 
books, both published by Christopher 
Sauer in Germantown, that had been in 
the keeping of the Brethren Historical 
Library in Elgin: Ausbund, published by 
the Sauer press in 1751, and Neu 
Vermehrt-und Votlstandiges Gesang-buch, 




Scarcely any Brethren today could read the German of the oldest of Brethren hymnals. The 
decorative title page of the tiny leatherbound book reads (translated) "Spiritual Hymnal for 
all Loving Souls of Truth, especially for the Church of the Lord. " 



published by the same press in 1763. 
These German publications are of value to 
the Marburg collection and were accepted 
in exchange for one of the two copies of 
Geistreiches Gesang-Buch, which was 
brought back to the United States by 
Allen Deeter. Its permanent location will 
be in the rare-book collection of the 
Brethren Historical Library and Archives, 
where it has an honored place as one of 
the oldest Brethren publications. 

The 1720 hymnal, printed only 12 years 
after the beginning of the Brethren move- 
ment at Schwarzenau, is tangible evidence 
of the importance of hymn-writing and 
hymn-singing among Brethren. Though 
firmly opposed to the use of instrumental 
accompaniment in the manner of Handel 
and Bach, this band of Brethren empha- 
sized the singing of hymns — especially 
hymns of devotion to Jesus and hymns 
commending New Testament practices — in 
their home-centered worship services. 

But what happened to their hymnal 
after 1720? Why did they fail to bring it 
with them to America, where instead they 
used, along with many other German- 



speaking colonists, a hymnal published by 
Sauer that was based on another German 
source? These questions remain to puzzle 
the scholars who now have access in the 
US to our first hymnal. 

The Brethren who grew in numbers in 
Schwarzenau from 1708 to 1720 were 
forced to leave that haven, and most 
families went to northern Holland in 
1720, perhaps even before they could use 
the hymnal they had compiled. No one 
knows how many copies were printed in 
Berleburg or whether they found their 
way to the Brethren who remained in 
Holland until 1729 when they moved 
again, this time to America. 

Mysteries remain, but fortunately the 
few copies of the 1720 hymnal we have 
can throw new light on the singing 
ministry of early Brethren. More than 
that, the hymns of these Brethren forerun- 
ners can contribute not only to our 
understanding of our heritage, but to our 
congregational worship for years to 
come. D 

Kenneth I. Morse is coordinator of historical 
resources for the General Board. 



July 1985 MESSENGER 9 



Listening to the Word 

With brotherly and sisterly affection 

by Chalmer Faw 



"Love one another with brotherly affec- 
tion" (Rom. 12:10a) . . . "with the affection 
of Christ Jesus" (Phil. 1:8). 

We are learning once more how to be af- 
fectionate with one another. The early 
Christians were. The old Brethren were. 
And now, but only recently, we are begin- 
ning to hug each other again. What is this 
all about? Let us listen. 

Paul was in prison and lonely for his 
people as he spoke of "the affection of 
Christ Jesus." The Spirit was surging up 
within him with such joy and gratitude 
that he composed one of the richest para- 
graphs on koinonia to be found anywhere 
in scripture (Phil. 1:3-11), and in the midst 
of it is this "affection of Christ Jesus" as 
the source and model for it all. 

There are two ways in which Paul's ex- 
pression may be taken, and both of them 
are right. First was our Lord's own per- 
sonal affection for people. Jesus was a 
warm person, showing his feelings with 
touching and embracing. Besides the 
many people whom he healed by touch- 
ing, think of his tenderness with children, 
how he took them in his arms and loved 
and blessed them. 

Then there was the beloved disciple 
who, with no trace of impropriety, re- 
clined on his bosom at the Last Supper 
(John 13:23). Apparently Mary Magdalene 
was just about to embrace the risen Jesus 
when he told her not to "hold" him (John 
20:17). 

Yes, behind the many stories of Jesus 
we find a very warm, affectionate person 
who was able to show love with perfect 
naturalness. Since Jesus was this way, im- 
plies Paul, we too ought to show brother- 
ly and sisterly affection. 

A second meaning of the expression is 
the warmth of emotion which the indwell- 
ing Christ gives, the affection generated 
among those who share a common work 
of salvation within the body of Christ. 
This also was strikingly true of the early 
church. In four different passages in as 
many different letters, Paul enthusiastical- 
ly enjoined his followers to "greet one 
another with a holy kiss." A fifth 



reference is by Peter, who called it "the 
kiss of love" (1 Pet. 5:14). This was not 
some formality nor to be restricted to 
some special time like a love feast, but a 
whole Christian lifestyle, as our early 
Brethren also perceived and practiced it. 
In the New Testament, no discrimina- 
tion seems to be implied. It was to be a 
"holy kiss" and not one of the flesh or 
connected with sex. In the mind of the 
early church there was nothing unseemly 
about Mary's embracing Jesus. "Greet one 
another" denoted a common gender and 
participation was expected of all the 
members of Christ's body, the church. 




"Holy Kiss, " by Ken Stanley 
This may be seen in the longest of the 
"holy kiss" references, that found in 
Romans 16:3-16. Paul asks a large 
number of readers by name to greet each 
other this way as brothers and sisters in 
the Lord. One third of those mentioned 
are women, people with familiar names 
such as Mary and Julia, some unnamed 
and some with names of a distinctly 
Roman flavor. All, he maintains are to be 
included in the greeting with the holy kiss 
of verse 16. He then goes on to add that 
all the churches of Christ greet them, 
presumably in the same way. 

A most moving and convincing example 
of early Christian affection is the way in 
which the Spirit moved the elders of 



Ephesus to express their farewell to Paul 
down by the waterside in Miletus (Acts 
20:38). Here, of course, all the par- 
ticipants were male, but nowhere are we 
led to believe it would have been much 
different had the group been mixed. 

Paul had given these people a farewell 
message climaxed by that great word from 
Jesus, "It is more blessed to give than to 
receive." Then Paul knelt down and 
prayed with them, all of them no doubt 
kneehng together— a real prayer huddle. 
Then as they finished "they all wept and 
embraced Paul and kissed him." They 
wept because this was to be their last 
meeting. The embracing and kissing were 
a part of their normal Christian behavior 
when moved by the Spirit of God. 

What is there in all this for us? Several 
things stand out as obvious. First is that 
the expression of true Christian affection 
is not only not wrong but eminently right, 
practiced by Jesus and the early church. 
Then it is clear that all this affection was 
not "of the flesh" but motivated by the 
Spirit. In other words, people were not 
moved to touch, embrace, and kiss out of 
purely human attraction but because they 
belonged to Christ Jesus who had ran- 
somed them by his blood and made them 
one. 

Though the early Brethren practiced a 
segregation of the sexes, no such clear 
distinction seems to have been made in 
the early church. (To the former reference 
about Mary Magdalene add the one from 
Luke 7:36-50, where Jesus warmly com- 
mends the sinful woman for her profuse 
kissing of his feet and the fact that she 
had shown him affection where his male 
host had not.) 

Of course there can be abuses, and 
these need to be guarded against carefully. 
Improper show of affection can enter in 
and spoil the expression of true agape 
love. We need at all times to remember 
that we "were called to freedom," but 
must not use our freedom "as an oppor- 
tunity for the flesh, but through love be 
servants of one another" (Gal. 5:13). D 



Chalmer Faw is a retired Bethany Seminary pro- 
fessor and Nigeria missionary living in Quinter, Kan. 
He and his wife, Mary, carry on a spiritual life 
renewal ministry across the denomination. 



10 MESSENGER July 1985 




SERRV: 

Marketplace for 
J a global village 

Over the years, SERR V has 
provided $15 million to help 
artisans around the world. 

An interview with Wilbur Wright 
by Wendy Chamberlain McFadden 



You often say, "What really excites me 
about SERRV is. . . . " Why is SERRV so 
exciting? 

I worked 18 years with grassroots 
development in Latin America and often 
became frustrated to see a group develop 
a product and then not have a way to 
market it. They would either sell at a loss 
or disband. Here's where SERRV steps in. 
SERRV provides that link with an outside 
market that allows this group to become 
viable. 

How does SERRV do that? 

We provide them with the channel to 
the market and, at the same time, provide 
them the working capital to bridge that 
time between when they produce a craft 
and when it's sold to the consumer. 
Sometimes that can be months, during 



In the Indian village 
of Saharanpur, a 
young craftsman 
finishes a carved 
wooden box under 
the watchful eye of 
an elder. Many of 
SERRV's craft items 
are made this way, by 
extended families 
working together at 
home, instead of in a 
mass market "sweat 
shop. " 



which time the producers would usually 
have to wait, hoping the craft is sold and 
they'll get paid for it. 

We do two things: We can advance 
them up to 50 percent of the money as 
soon as an agreement is signed with a 
group. This allows the producer to buy 
raw materials and pay salaries. When the 
product has been shipped, we send them 
the remaining amount of money. Then the 
risk becomes ours. Even if the product ar- 
rives damaged, or poorly made, they have 
their money. 

Is that the way most other similar 
organizations, like Mennonite Central 
Committee or Jubilee, work? 

Most of the "alternative marketing 
organizations," as we call ourselves, 
operate that way. We're a very small 



cluster of organizations in this large global 
enterprise. The commercial ventures, such 
as import stores, basically go through 
international brokers. An international 
broker has contacts with a variety of com- 
mercial factory operations, many of them 
"sweat shops," in which the people do get 
paid, but less than what we consider sub- 
sistence income. 

Producer groups often face a great 
waiting period between shipment of goods 
and payment, with absolutely nothing 
received during the whole production 
period. With us, they've got at least 50 
percent of the revenue during the time 
they're producing. 

Also, we do not set the price of the 
goods. Major commercial ventures tell the 
producers what they're going to pay — 
usually about 20 percent of what the retail 
price would be. SERRV asks the pro- 
ducers to set their prices, and then we add 
our operating margin. They tend to get 
roughly half of the revenues from the sale 
of the product. So they're getting about 
two and a half times more by selling 
through a SERRV type of arrangement 
than they would through a commercial 
operation. 

What do you look for in the projects 
you choose? 

Basically we look for some type of 
organizational structure. It can be rather 
loose, but it's there. We look for what I 

July 1985 MESSENGER 11 



call worker participation in the decision- 
making process. When administrative 
decisions come up, all the workers play 
some role in making that decision — there 
isn't one dominant person. There may be 
some elected representatives carrying out 
key administrative functions, but the en- 
tire group has a role to play. 

Now, given that premise, it could be a 
cooperative, a crafts guild, an association, 
even an extended family. The organiza- 
tions are in a variety of shapes and forms, 
but they have some semblance of econom- 
ic democracy at the local producer level. 

In a nutshell, how would you describe 
the purpose of SERRV? 

The purpose of SERRV is to enable in- 
dividuals to be creative and productive in 
their own right — and not to become 
dependent upon the charity of outside 
structures. It's like the old saying: SERRV 
is truly trying to teach people how to fish 
rather than giving them a fish. 

Within the church we see the value of 
what we call humanitarian aid. Get one 
step past that into what we call 
developmental aid, and that's where 
SERRV steps in. SERRV does not cm- 
power people. But once they have been 
empowered to be decisionmakers, SERRV 
provides the avenue to carry on certain 
activities. The value and the worth of 
SERRV is that it's a development program 
founded on the teachings of the New 



Testament, especially 2 Corinthians 
8:12-15. 

Do you try (o break even financially, or 
is there a certain amount that is assumed 
to be a General Board subsidy? 

We strive for a break-even situation. 
And we try to build up certain reserves, if 
at all possible, to cover future expendi- 
tures—such as the opening of a new store 
or the expansion of a warehouse. What 
we have done over the years is to call 
upon the Church of the Brethren to be 
our financial lifeline, our banker, to pro- 
vide us with working capital. This work- 
ing capital enables us to make that ad- 
vance payment to the producer. 

We utilize roughly a million dollars on 
an ongoing basis to purchase inventory 
from the producers. The money is not 
here in SERRV. The church money is out 
with the producer groups, creating the 
economic viability that they need so they 
can have social improvements, better 
houses, better education, medicine, and 
food for their children. 

Over the years, SERRV has provided 
over $15 million in productive as.sistance. 
After a small start, starting out m the first 
years at $10 and $15,000, we've reached 
the level where we're about $2'/2-million 
in gross annual sales. 

In March, after observing a projected 
deficit amounting to about $350,000 for 
1984 and 1985, the General Board created 



a committee to examine the problem. 
What will the committee do? 

With the 1982 downturn in the 
economy, we needed to change our 
marketing strategy from a more tradi- 
tional pattern to an aggressive, market- 
expansion approach, but we were not 
really ready to do that. We've gone 
through two years when our income has 
not met our expenditures. And this has re- 
quired us to turn to the church for addi- 
tional funds to overcome that deficit. 

Some of the people on the General 
Board, rightly so, have called attention to 
this trend. They are asking questions: Is 
this an ongoing trend? Is it just a tem- 
porary situation? And let's evaluate the 
total amounts of funds invested in 
SERRV and see just how we feel about 
how they're being used, how much is 
being used, what the future is. 

As a result of that concern, a select 
committee was appointed to make the 
review and come back to the Board with 
some kind of report. It's not a decision- 
making body; it's basically an informa- 
tion-gathering and reporting body. I think 
the study is a positive step. 

As for the deficit, I think it's short 
term. There's a lot of enthusiasm out 
there; there's a lot of effort put forth by 
our resale customers to help us move 
ahead. And in the first months of 1985, 
sales have shown a 20 percent increase. 




New SERRy shop opening: SERR V has just opened this large new shop up Dundee Avenue from 
the Elgin, III., headquarters of the Church of the Brethren. It replaces the shop previously operated 
at the General Offices. Left: Manager Joanne Nesler Davis and her son, York, unpack boxes at the 
new location. Lower left: Assistant Manager Barbara McFadden holds a lap full of cuddlies. 




12 MESSENGER July 1985 



What are your hopes and aims for the 
Elgin shop, as it changes location? 

We hope that by opening the larger 
shop near Elgin, actually in Dundee, we 
will be able to expand our sales at the 
retail level by approximately 30 percent 
this year. Plus it allows people in the 
midwestern area — Chicagoland, Milwau- 
kee, Des Moines — to see our retail/resale 
facility firsthand, to shop, and to order 
from the catalog after seeing the product 
for themselves. 

Are you also launching an effort to get 
more Brethren involved in SERRV? 

Yes, we've started a program, which we 
call the denominational ownership pro- 
gram. We conducted a survey about a 
year ago, looking at the number of con- 
gregations supporting our program 
through sales activities of some 
kind — whether it's a one-day bazaar or an 
ongoing shop. We were surprised to find 
that only about 10 percent of Brethren 
congregations had any involvement what- 
soever, whether it was just announcing 
that the SERRV program existed, bringing 
a tour group here to the New Windsor 
center to visit our shop, or having an 
ongoing sale. Those churches with on- 
going sales represent only 3 percent of all 
the congregations. 

We felt it would be important to start a 
denominational ownership project not 
only to get more resale customers but also 
to help congregations identify with what 
we consider to be a very important 
outreach program of the church. 

If only 10 percent of Brethren con- 
gregations are involved in SERRV, who 
are your most supportive denominations? 

Our support comes from three major 
Protestant denominations — the United 
Methodists, the Presbyterians, and United 
Church of Christ. They make up about 65 
percent of our total market. 

Do you want to continue to expand the 
number of markets and the quantity that 
you order? When you talk about expan- 
sion, and increasing retail sales, what's 
your aim? 

We want to grow. We feel the 
potential's there. But the result is not 
necessarily to continually expand the 
number of producers. Once we develop a 
relationship with a producer, our objec- 
tive is to maintain that relationship until 
the producer group has reached the level 
where it can go on without having a 
dependency. Obviously we want to help 
work with them through this period, but 



not have them become totally dependent 
on us. 

As we move producer groups off into 
this self-sufficiency phase, then we can 
take on new groups. We cannot really 
provide an adequate service to just every 
group that comes in. 

How old is SERRV, and how did it 
begin? 

SERRV is now in its 34th year. It 
started in 1949. Actually the idea was 
spawned in 1947, and in a lot of our pro- 
motional activities we talk about 1947. 




Wilbur H'righl 

But our first shipment of crafts came in in 
1949. And they came from Europe — 
Austria. They were inlaid wood trays and 
cuckoo clocks — the famous cuckoo clocks 
from Austria. 

As young Brethren men took the cattle 
boats to Europe as part of Heifer Project 
and as other people went over in connec- 
tion with refugee and relief work in 
western Europe after World War II, they 
noticed many crafts people had no means 
to become economically viable again. The 
major industrial infrastructure was 
destroyed. So these Brethren workers 
brought the crafts back to the United 
States and marketed them here. 

So SERRV really was born hand in 
hand with Heifer Project and Brethren 
Volunteer Service? 

That's right. 

It was a small beginning. But since that 
time we have sent more than $15 million 



to producer groups. It's exciting to know 
that that million-dollar investment by the 
church is constantly being turned over, 
being replenished, as we send money back 
to producers. The return on the invest- 
ment may not be measured in dollars and 
cents and interest rates, but as far as what 
it does in economic impact among pro- 
ducer groups and artisans around the 
world, I think it's very dramatic. 

We get letters from producers time and 
time again about the help that we've 
been able to provide. In some cases the 
group that works with us is basically 
women, say, doing embroidery work or 
basketry. Their husbands often are doing 
migrant work or seasonal labor. And 
what carries them through that period of 
the year when the seasonal workers are 
not employed is the craft production. We 
try to help them maintain ongoing pro- 
duction. 

I'd like to share that with the customer. 
I hope to expand our interpretation effort 
so that we can help keep the contact alive 
between the producer and the consumer. 

How has your own background over- 
seas influenced your interest in SERRV? 

I worked mainly in Central and South 
America with grassroots development 
projects. In other words, for 18 years I 
was on the other end. In fact, I worked 
with several of the producer groups that 
now supply crafts to SERRV — including 
the San Bias Indians from Panama, who 
make the molas we sell at SERRV. They 
wanted to go beyond the seasonal tourist 
and have an ongoing market. In 1979, I 
contacted Bill Nyce, then director of the 
SERRV program, and put him in touch 
with the women's cooperative. Today we 
still purchase various sizes of molas from 
the group in Panama. 

I saw the link develop before my very 
eyes. I saw the gratitude of these women 
in Panama and other producer groups. 
I've always had great respect for the 
SERRV program. In the back of my mind 
I said, "That's the type of program within 
the church community that I'd very much 
like to become involved with." 

Then when the position of director 
opened in 1983, I applied. I've been here 
for a little over 18 months, and I'm just as 
excited about the program now as when I 
started. A day doesn't pass that I don't 
see the words of the New Testament being 
lived out through the SERRV program. D 

Wilbur Wright of Weslminsler, Md. , is director of 
SERRV Selfhelp Handcrafts. 



July 1985 MESSENGER 13 



A visit with 
our SHRRV 




4HHip' 






M 


tav J ^ 



by Randall Gibson 

SERR V works with about 200 producer 
groups in 42 countries around the world. 
Staff try to evaluate every project once 
every three to five years. In April, Randy 
Gibson, associate director for producer 
product and development, visited 15 
groups in India and Bangladesh. Here he 
describes the work of a handful of the 
producer groups in northern India. 

The wiry driver navigated our rickshaw 
through the crowded streets of Saharan- 
pur, India, north of New Delhi. Traveling 
this way, a fair-skinned American can shp 
into some of the poorest sections of town 
without causing a large crowd. Still, once 
we arrived it wasn't long before a group 
of youngsters gathered outside the door- 
way to peer at us. 

Our destination was a small family 
courtyard, where four or five artisans 
were busy carving the surface of rich- 
grained shesham wood. One master crafts- 
man was particularly fascinating to watch, 
as he worked on a large table top with 
firm, but delicate strokes. Other artisans 
were embedding small pieces of bone or 
brass into precut parts of the table tops. 

No machines are used in this demand- 
ing work. The designs are etched and 



sketched on the surface, and then carved 
out with sharp hand tools. The workers 
move nearly as fast as painters across the 
surface of the reddish wood. 

In Saharanpur, the tradition of wood- 
carving is a long one that has been passed 
from father to son. Each piece of wood is 
carefully examined before it is carved into 
a box, a candlestick, a table, or a screen. 
A knothole, a crack, or an especially fine 
grain demands their attention. Eventually, 
the finished woodwork items will be 
shipped halfway around the world, some 
to be sold in the SERRV international gift 
shops and in churches buying from 
SERRV. 

The link between SERRV and these 
workers is Archana Handcrafts, owned by 
Rakesh Kaushal. Archana demands high 
quality, but also pays higher-than-normal 
wages, with artisans earning what a mid- 
dle man would normally receive. Along 
with the increased pay comes increased 
responsibility and accountability. 

For these talented woodcarvers in 
Saharanpur and for their families, hand- 
craft production is more than supple- 
mental income. Their handiwork is a 
means of meeting basic everyday needs — 
and those emergencies that occur all too 
frequently. Most of these artisans work in 
extended family groups. The type of 



livelihood actually strengthens the family 
unit, since family members work at home 
rather than in factories. 

Archana also works with a brass- 
production project in Moradabad, several 
hours from Saharanpur, where it is help- 
ing artisan families improve their working 
conditions. Recently Archana helped ar- 
range a loan so that some of the group 
could buy land. 

I visited an extended family where three 
brothers work together as independent 
craftsmen. Hameed, Ajmat, and Intikhab 
are brass casters, and SERRV has received 
a candelabra made in their courtyard. 

Previously they had earned $40 a month 
in a factory, with no job security or 
benefits. Now they are earning $70 to $90, 
and they spend the extra money on food, 
clothing, and the house they are buying. 
The brothers plan to build a brick roof 
over their workshop, which occupies one 
corner of the family courtyard. 

Because they work at home, they also 
have more opportunity to help around the 
household. In that way, the work becomes 
more than a way to make a living. I saw 
the joy and pride that grew out of the in- 
creased control they had over their lives. 

I found the whole process of brass pro- 
duction intriguing. One artisan was in 
charge of the final finishing and quality 



14 MESSENGER July 1985 



check on brass pieces. His home con- 
tained many of the wooden and lead 
molds that begin this very intensive proc- 
ess. The sandcasting process often in- 
volves many pieces that must be molded 
separately but which need to fit together 
at the end. It was this man's job to make 
sure they did. 

In another home, I watched a man and 
his two sons go through the casting proc- 
ess for a brass vase. The sons help fan the 
coals to melt the brass, which is then 
poured into a sand mold. Despite what 
seem to be primitive conditions and tools, 
they achieve great precision at a high rate 
of speed. To see the gleaming metal final- 
ly emerge from the crusty sand in the 
dark workshop seemed almost magical to 
me (see photo, opposite page). 

In a third home, an artisan was cleaning 
and scraping pieces of brass that had 
uneven surfaces. Grasping the piece with 
both feet, he scraped and manicured a 
candelabrum to a gleaming finish. 

In another part of India, SERRV works 
with Equitable Marketing Association, a 
nonprofit group that acts as a marketing 
agent for many producer cooperatives. 
Along with several EMA representatives, I 
visited one of these cooperatives in a rural 
village near Calcutta. As I listened to the 
urban-based EMA people engage in 
lengthy discussion with the rural people of 
the cooperative, I was reminded of the 
many different layers of development that 
must take place to get a product from ar- 
tisan to customers in the US. Layers of 
expectations, need, and problems must 
be unraveled at every stage of the 
process. 

This particular coop produces brushes. 
The tradition is nearly 200 years old, hav- 
ing begun with workers who previously 
had been employed with a British brush 
industry located nearby. The British-run 
industry collapsed, but the local produc- 
tion today is by far the largest income 
producer outside of rice production in the 
Kashibati area. 

The cooperative was born as a reaction 
to the exploitive practices of middle men 
who had controlled the brush production. 
With the help of Equitable Marketing 
Organization and because of alternative 
marketing organizations like SERRV, the 
co-op is now thriving. 

When I visited, the 183-member coop 
had orders totaling nearly $7,000 -a 
significant amount for an area where $2 a 




Opposite: A Moradabad brasscaster plucks a shiny new vase cast in a sand mold. Upper left: 
Another Moradabad artisan scrapes and polishes a newly cast part for a candelabrum. Up- 
per right: In Saharanpur, a woodworker carves a sandalwood trivet. Above: The display 
room of Calcutta's Equitable Marketing Association holds a variety of SERR V craft items. 



day, even in the cities, is considered a lot. 
As many people seek jobs in the cities, it 
becomes increasingly important to main- 
tain and develop industries such as this 
one in rural areas. 

In many homes the whole family is in- 
volved in production. First, the different 
colors of hairs — from goats, hogs, or 
horses — are separated. A young daughter's 
nimble fingers are good at pulling the 
hairs through small wire loops and tying 
them. The father may nail the backing, 
and the mother may have drilled the holes 
in the wood. 

As I sat on the neatly polished dirt 
floor of a home in Kashibati, I was struck 
by the strong spirit of working together in 
a shared world. I thought of brass 
workers in Moradabad, each possessing a 



specific skill, but each needing the other's 
specialty to produce a marketable line of 
goods. I thought of Hindu artisans in 
New Delhi who do intricate carving of 
soapstone, but who work in tandem with 
a group of Muslims whose specialty is cut- 
ting the small jewel and stone flowers for 
inlay work. I thought of the many family 
groups where each member, including the 
children, is involved in the total family's 
sustenance. 

India and its artisans have carved a 
deep and memorable story in my mind. I 
am glad that my work with SERRV per- 
mits me to share that story, and even etch 
a few lines myself. D 



Randall Gibson is associate director for product 
and producer development for SERR V. He works out 
of the New Windsor Service Center in Maryland. 



July 1985 MESSENGER 15 



l^mm mi}(Q}f 



What she has done 



Read Mark 14: 1-9. 

"And truly, I say to you, wherever the 
gospel is preached in the whole world, 
what she has done will be told in memory 
of her." These words of Jesus inspired 
sisters among the Brethren in 1885 who 
gathered to pray for the missionary 
endeavors of the church and who organ- 
ized to aid these endeavors. 

These words of Jesus are also inspiring 
sisters among the Brethren in 1985, who 
are gathering to remember 100 years of 
women's organizations in the Church of 
the Brethren. Sisters are gathering — in 
congregations and in districts, at Phoenix 
and at Bridgewater — to lift up a heritage 
of promise. Sisters are gathering to give 
thanks to God, by whom we have been 
created and by whom we may be trans- 
formed. 



kJisters are gathering in a world torn 
apart. The recital of tragic events, of 
preparations for war and pitiless oppres- 
sion, of people with hunger and without 
home or hope, could go on and on. 
Sisters are gathering in a world caught in 
the middle of conflicting claims to power. 
People whose heritage has been plundered 
or passed over are proclaiming the power 
nurtured by their past. People who have 
held power in their hands seek a sense of 
security, defending their own sufficiency 
and survival. Sisters are gathering in a 
world held captive by fear. Unless we 
learn to live together we will die together. 
Sisters are gathering in a world become a 
wilderness. 



Wilderness — a place where sands shift 
continually, caught in the winds and cast 
hither then yon; a place where self- 
sufficiency and self-survival are scuttled; a 
place where established orders of things 
are overthrown; a place in between the 
known and the unknown; a place of tran- 
sition, of temptation. 

Wilderness — a place where people from 
hoary-haired Hebrews and hermits to 
present-day prophets and poets have been 
put in touch with their vulnerability and 
turned to God; a place where people have 
been confronted by destruction and death 
and thus claimed by resurrection and new 
life; a place between the known and the 
unknown; a place of transition, of trans- 
formation. 

Sisters are gathering in a world become 
a wilderness. As we gather, we are called 
to consider well the occasions for tempta- 
tion and for transformation that come to 
us in this place. We are called to wander 
in the wilderness of our day so to wander 
onto the highway of God. 

The woman of whom Jesus said "what 
she has done will be told in memory of 
her" wandered in the wilderness of her 
world. She went into a place outside the 
one assigned her in the established order 
of things. She entered the house of a 
leper. She entered the company of men. 
This woman was in a place between the 
known and the unknown, a place of 
temptation and of transformation. She 
was tempted — to break open a flask of 
costly perfume and pour it over Jesus' 
head. She was transformed. "And truly, I 
say to you, wherever the gospel is 
preached in the whole world, what she has 



done will be told in memory of her." This 
woman yielded to temptation in the eyes 
of her world unto transformation in the 
eyes of the whole world. 

If I am honest, I must confess that 
when I read this story my rehgious and 
moral sensibilities are affronted. More 
particularly, my Brethren sensibilities are 
affronted. Secretly, if somewhat shameful- 
ly, I immediately identify with those who 
are indignant because of the woman's 
wastefulness and who reproached her to 
responsibility for the poor. 



Ye. 



^et as I read and reread this story, my 
sensibilities are startled by Jesus' words to 
those who reproached the woman. In the 
Revised Standard Version, Jesus' words 
are sharp: "Let her alone; why do you 
trouble her? She has done a beautiful 
thing to me. For you always have the 
poor with you, and whenever you will, 
you can do good to them; but you will 
not always have me. She has done what 
she could; she has anointed my body 
beforehand for burying." 

In the Greek, Jesus' words are even 
more pointed: "Let her alone; why do you 
cause her trouble? She has done a good 
deed to me. For you always have the poor 
with you, and whenever you desire you 
are able to do good to them; but you do 
not always have me. What she could, she 
did. She came beforehand to anoint my 
body for the burial." Jesus reproached 
those who had reproached the woman on 
their own terms. She has done a good 
deed. You do not do what you can. What 
she could, she did! 



This woman's act was audacious 



16 MESSENGER July 1985 



Suddenly I see this woman's deed in the 
wilderness of her world rather than in the 
light of my own sensibilities. The context 
of this woman's deed was one of con- 
spiracy. In the passage just prior to this 
story, we are told that the chief priests 
and scribes are plotting to arrest and to 
kill Jesus. These leaders of the people, of 
Jesus' own people, thought he was a 
troublemaker who threatened the law and 
the order of things. Into this cauldron of 
conspiracy came the woman. As she 
poured out her perfume over Jesus' head, 
this woman anointed him as Christ, not as 
troublemaker. She thus celebrated his life 
even as she considered his death. Against 
a backdrop of plotting, this woman spon- 
taneously poured out herself, as well as 
her perfume, to anoint the one whom she 
adored. 

My ancient sensibilities still stir. This 
woman's act was audacious! She cut 
through the conspiracy being waged by 
guardians of the law and the order of 
things. I read and reread the story. 

My eyes wander. The account that 
comes after tells of Judas' betrayal. Judas, 
one of Jesus' disciples, went to the con- 
spirators and was promised payment for 
his cooperation. Suddenly, once again, I 
see this woman's act in the wilderness of 
her world. The woman cut through the 
conspiracy with which Judas cooperated. 
"She has done what she could. And truly, 
I say to you, wherever the gospel is 
preached in the whole world, what she has 
done will be told in memory of her." 
These words bear witness not to the 
woman's weakness or willfulness but to 
her empowerment by God to proclaim 




Jesus the Christ. 

As sisters are gathering in the wilderness 
of our world, let us remember this woman. 
The world in which we live is more akin to 
hers than we would like to admit. Con- 
spiracy is in the air against those tagged as 
troublemakers and those who touch 
troublemakers. Leaders of the orders of 
things appeal to the law and also nullify 
the law to guard their own gates. 

As sisters are gathering in the wilderness 
of our world, let us remember this 
woman. She considered well the occasions 
for temptation and for transformation 
that came to her. She broke open herself 



"A Beautiful Thing, " by Kalhy Kline 

as she broke open her flask. What she has 
done is yield to temptation in the eyes of 
her world. She was thus empowered by 
God to anoint Jesus the Christ, broken 
open on the cross and claimed by resur- 
rection. What she has done is yield to 
temptation unto transformation in the 
eyes of the whole world. 

By the power of God that lived in her, 
let us go forth to wander in the wilderness 
of our world. For by the power of God 
who created us, we may be 
transformed. D 

Melanie May is Parish Ministries staff for women's 
programs. 



by Melanie May 



July 1985 MESSENGER 17 



Fighting 
for the farm 

Brethren farmers across the nation are 

locked in a grim struggle to save a fast 

vanishing American fixture— family farms, 

by Becky Baile 




Farmer Leor, 
Neher of Quinter, 
Kan., is deter 
mined to hold at 
to the farm hit 
ancestors tillei 
before him. 



\. 



Mf 






¥ /J 



^ ^, \ 



.N h:* 



■/ 



/\s 



you drive along the endless miles 
of Interstate 70 that stretch across western 
Kansas, it's hard to believe there's a farm 
crisis. You still see billboards proclaiming 
that one farmer feeds 75 people plus 
himself. Along the pot-holed roads of 
small rural communities such as Quinter, 
Kan., almost every person who drives past 
waves a friendly hello. And many people 
passing through probably don't notice a 
thing. At least not yet. 

But rumbling underneath the surface of 
many rural areas across the country is an 
upheaval that may affect many Americans. 

The upheaval, currently termed the 
farm crisis, isn't easy to assess in a few 
sentences. The contributors range from 
high interest rates to poor management. 



from low commodity prices to bank 
foreclosures, and from government in- 
tervention to the uncontrollable will of 
Mother Nature. 

A year ago Messenger interviewed 
members of the Quinter Church of the 
Brethren involved in the farm crisis. Since 
then, national media attention also has in- 
creased due to protests and farm fore- 
closures. To bring about more under- 
standing of the current farm crisis, Quinter 
farmers and other Brethren across the 
country are talking again with Messenger. 

During the last year, farm foreclosures 
nearly doubled as the crisis continues to 
get worse, says Irvin Wolf, full-time 
farmer, and member of the Quinter 
Church of the Brethren. "Farmers are suf- 



fering from decreased profitability due to 
poor commodity prices," says Irvin, a 
member of the Ness City Federal Land 
Bank Board. 

Higher interest rates have pushed land 
prices down while the average return on 
investment per year has been about 4 per- 
cent, irvin says. "Because farmers borrow 
a lot a money for capital improvements, 
the average return on investment should 
be equal to the current interest rate of 13 
to 14 percent in order for them to make 
farming profitable." These factors coupled 
with poor weather conditions in many 
areas have led to the current farm crisis. 

Quinter church members Leo and Vi- 
vian Norton lost all their machinery and 
cattle during the past year, "it is a death. 





Irwin, Milford, and 
Randy Porter are 
three of the four 
generations that have 
tilled this Quinter 
farm. They hope the 
fifth generation 
— Matthew, Landon, 
and Nathan— will 
have the opportunity. 
Below: Leo and Viv 
Norton had all their 
farm equipment taken 
last year by the bank, 
leaving them with 
only an old pickup 
truck. 



like losing something you've actually put 
your whole life into," Vivian says. "It's 
easy to talk about some things, but you 
really can't say to someone, 'I know how 
you feel.' People don't know how to react 
to it." 

Last August, while the Nortons were on 
vacation, the bank took their equipment 
and then sold it on October 1. "We were 
left with only an old pickup," Vivian 
remarks. 

As an active member of the American 
Agricultural Movement, Vivian studies the 
laws of the country and aids many other 
farmers who call for help after receiving a 
foreclosure notice. "I'm not saying I'm do- 
ing everything right," Vivian admits. "But 
we're just asking to make some money for 
a decent living." 

Quinter has a population of 1,000, and 
the Quinter Church of the Brethren has 
420 members. Pastor Alton McDaniel 
estimates 75 to 80 percent of his congrega- 
tion's families has at least one member 
directly involved in agriculture or 
agribusiness. Members of the church have 
been involved in the farm crisis — from 
farming to banking to being the sheriff of 
the county. 

And as foreclosures increased during 
the past year, Alton says, it's been a time 
of darkness. "I think we need to realize it 
is a time of grieving, like a death. And 
although times are still difficult, there's 
more a position of hope." 

"During Advent, instead of jollying it 
up, we had an emphasis on alternatives," 
Alton explains. "A committee decided to 
have an alternative approach to 'What 
kind of gift' to give that was creative — 




who could I pray for, write, or visit." At 
a workshop held prior to Christmas, more 
than 130 people came to learn more about 
making gifts and evaluating their previous 
year's spending. 

Another Quinter church member direct- 
ly involved in the farm crisis is Sheriff 
Dean Baum. He says, "The situation is 
becoming more intense and even violent 
as a lot of bankruptcies have failed." 

At a Gove County farm sale in Febru- 
ary, Dean made national headlines when 
farmers tried to stop the sale. "I believe 
it's a privilege we have to protest," Dean 
says. "Treat your officers with love; it's 
something they don't know how to 
handle." 

After watching the movie "Gandhi," 
Dean's belief in the power of peaceful 
protest was strengthened. "I'd feel like a 
fool if I were arresting people for a 
peaceful action." 

"1 don't know why Washington is clos- 



ing its eyes to the situation," he states. 
"It's eventually going to touch all of us." 

And no one agrees with the sheriff 
more than small business owners Richard 
and Rozan Schmalzried, also members of 
the Quinter church. They run a mini 
department store on the main street of 
town. 

"In a farming community, if farmers 
are strapped to pay for seed, fertilizer and 
utilities, then there's nothing left to pay 
for other things," Rozan explains. "No 
matter what price you put on it, it sets 
there even though it's a bargain." 

The Schmalzrieds opened their Town 



Why shoulc 

by Shantilal Bhagat 

Going out of business is not a new 
phenomenon in US farming. As a matter 
of fact, the best known characteristic of 
US agriculture is the continuing trend 
toward larger and fewer farms. 

Traditionally, American agriculture has 
been dominated by family farms. The 
family lived on the farm, provided most 
of the labor, owned part or all of the 
resources, bought and sold in the open 
market. The farm provided a major 
source of the family income and the close 
family helped inculcate values of excellent 
work habits, family unity, simplicity, 
honesty, and openness to a spiritual view 
of reality. 

Since the days of Thomas Jefferson, 
such farms have been held up as an ideal. 
They provided a way to guarantee a 
republican form of government and a 
dependable electorate. The agricultural 
economy was built on the idea of a 
widespread, broad-based ownership of 
land by those who work it. Family farm- 
ing continues to be the dominant mode of 
farming, despite the many changes that 
have taken place in US agriculture. 

Land ownership patterns are undergo- 
ing a serious change. One-third of all 
family-size commercial farms will face 
financial difficulty in 1985, and 13.7 per- 
cent of such farms (143,000) are either in- 
solvent or on the verge of insolvency, ac- 
cording to a recent study by the Depart- 
ment of Agriculture. About one farmer in 
six has debts exceeding 40 percent of 
assets. 

This farm crisis raises many questions 
about the viability of the family 



20 MESSENGER July 1985 



and Country Shop in 1978, after making 
the decision to run their own business. 
"Our first three years were real good," 
Rozan recalls. "But during the last five 
years we've seen sales continue to 
decline." 

"I've tried to be optimistic," says the 
mother of five, sitting at a small school 
desk behind the cashier's counter. "But I 
don't think for me personally this business 
will hold on for the time frame it'll take 
to recover." 

As Rozan mulls over what the future 
holds, she says, "We have a good mar- 
riage, healthy kids, and those are the real- 



ly important things of life." 

Although the community wants to deny 
the farm problem exists, Alton McDaniel 
says stress is showing up. "People may not 
admit difficulties as readily in rural areas. 
They feel they're not supposed to have 
problems." 

As economic pressure increases, so does 
the job of the pastor as a counselor and 
negotiator. "The counseling situation has 
increased, and I see stress reflected in 
marital problems due to feelings of failure 
and inadequacy," Alton notes. 

With members involved in all areas of 
the farm crisis, he emphasizes the need 



for pastors to keep groups in dialog and 
assist in the reconciling process when 
there are differences of opinion on an 
issue such as the farm crisis. 

"The difficulty is where do 1 stand at a 
foreclosure. Do 1 march down with the 
protesters?" Alton asks. "I see my posi- 
tion as more of a reconciling one because 
there will be change. Quintet will be dif- 
ferent 10 years from now." 

Fortunately, Alton